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NAKED TRUTHS IN ROUGH SHOD RHYME 



Human Nature and Human Life. 



A CIIITIQUE UPON THE CREEDS. 



IJV FOUR PARTS. 



By D. ROWLAND HAMILTON, 

THIRTY YEAKS A PRACTICAL PHRENOLOGIST. 



Motto in "Writing: 

Truthful Ideas, Point and Pith, first ; Rythm and Rhyme second. 

Trutli shows tlie working; of God's laws — the bent of Deity's mind — 

Tile channel tliat God's thou.i;;IU3 run in — the way tiiat God's inclined. 

Truth, therefore, is the real soul of all tiiat may exist; 

And search for it will not admit of e'en the slightest twist. 

Let cowards fear to trust tlie truth, and paddle round the shore, 

I'll hoist my sails, give Truth the helm, then let the billows roar. 



LEWISTON, ME.: 
PUBLISHED B Y T II E A U T II O R, 

AND SOLD lU' AQEXTS, OU SENT EY MAIL. 
Address the MyUcr, 

1872. 




. H4--5 



Entered according to Act of Congress, in the year 1872, by 

D. ROWLAND HAMILTON, 

In the Office of the Librarian of Congress, at Washington. 



TO THE 

INHERENT, UNBIASED, 

UNPERVERTED 

COMMON-SENSE OF MANKIND, 

THIS INTUITIVE VOLUME 

IS 

** RESPECTFULLY " DEDICATED. 



(iii) 



PART I. 

COMXON-SENSE DOCTRINES DEDUCED FROM THE STUDY OF 
PHYSICAL AND MENTAL NATURE. 



PART II. 

COMMON-SENSE VIEWS OF THE BIBLE, JESUS AND HIS TEACH- 
INGS, WITH A CRITIQUE UPON THE CREEDS. 



Px\RT III. 

SERIO-COMIC RHYMINGS ABOUT HUMAN NATURE AND HUMAN 
LIFE, EMBRACING HITS AT POPULAR ERRORS. 



PART IV. 

THE AUTHOR'S RELIGIOUS HISTORY, OR EXPERIENCES IN THE 
CHURCH, WITH REFLECTIONS UPON HER VARIOUS TEACH- 
INGS, AND THE RESULT. 

(iv) 



PREFACE. 



Here, thoughtfal reader, let me say, 

I love the truth right well, 
And ill my rhymiiigs I have aimed 

The nalced truth to tell. 

I have not tried to gloss my thought 

With fine poetic phrase. 
Nor have I turned aside one whit, 

To court for public praise. 

My heart untrammelled, undismayed, 
Has dared to think right out, 

And clothe its thought in garb so plain, 
That none who read may doubt. 

I've sought to find the reason why 

Man's life is what it is, 
And in my searchings have not failed 

The God within to quiz. 

I long for that society 

Where love's the ruling theme — 
Where all disguise is banished. 

And all are as they seem. 

I long to meet in confidence 

Each man so frankly true 
He could not wrong his neighbor, 

Though Gentile, Greek, or Jew. 

(J) 



vi Preface. 

I long to see the human race 
With wisdom so endowed, 

That hurtful superstitions 
May never more becloud. 

I long to see man's reas'ning powers 
Redeemed from degradation, 

And placed upon the throne of mind 
To guide religious action. 

I long to see inherent laws 
Discerned and well obeyed ; 

And God — the Good — so lovely shown 
That none can be afraid. 

I long to see the sciences 

Well wedded to religion, 
And all the world believers in 
The doctrines of progression. • 

To this end all my rhymes are bent 
With all the force I've got ; 

In honest faith I send them forth 
Though well received or not. 



CONTENTS 



PART I. — Didactic. 

PAGE 

A Tliank-ofToring for Life and Destiny 9 

What is Trutli, and How Sliall We Find It? 10 

Wiio Made God, and What of His Government? 13 

Is God less than Garrison? in 

Whence Cometh Evil? ^ . . 17 

Are All Men Free and Equal? ]!) 

Is Man entirely Selfish? 19 

Nature rejoices in Man's Existence, and Multiplies as Fast as She can . .21 

H:ippiness, Present and Future — The Legitimate End of all Pursuit . . 22 
Self-Control and Honesty — the Groundwork of Happiness . . , .24 

Natural and Spiritual Laws — Man's Great Tutor and Compensator . . . 2G 

What is True Religion ? 30 

Who is the Wise Man? 32 

Who is the Fortunate Man? 32 

Who is the Neighbor? 34 

When does Man's Probation End? 34 

Does Man's Real Duty and Interest ever Conflict? 37 

Mourn not for the Past — Live in the Present — Have an Eye to the Future . 40 

Why such Ups and Downs in Life? 41 

Thoughts suggested by a Skull 42 

Phrenology and its Teachings 43 

Good Heads, and What Follows 44 

Bad Heads, and Who's to Blame 47 

Why Differ Men 80 Widely? Why? Why? Why? 47 

The Answer Why 49 

The Fatalistic Conditions of Life and the Moulding Power of Circumstances . 50 

Motherhood and Fatherhood 54 

Where Parents mostly Fail in Training 58 

Tiie Science of Matrimony 59 • 

The Blissful Results of True Marriage Gl 

What about Jesus — called the Christ "62 

What about being Born Again .......... 6G 

What about Forgiveness 67 

Wliat about Sanctification 68 

What about Charity 69 

What about the Golden Rule . . .71 

Wliat about the Good Samaritan 71 

What about Infidelity and Infidels 72 

What about Angel Ministration .......... 73 

What about Special Providence 76 

What about the Devil 80 

Wliat about an Endless Hell 84 

What about the Fall 85 

What about the Resurrection 87 

(Vii) 



VIU 



Contents, 



PAGE 

What about the Deluge 89 

What about Public Prayer 90 

What about the Good Time Coming .95 

What IS Absolute Justice 97 



PART II. — Critical. 
Wiicnce come Bibles? ........... 

All Bibles assume to come from God 

They all appeal to Wonder, and not to Reason 

Our Bible may be the Best of Them 

Its Writers were mostly Noble and Talented Men 

Christ Jesus the most Gifted and Purest of Bible Men 

Thanks for the Light Revealed through His Life and Death .... 

A Godly Man, but not the God 

His Temptation in the Wilderness 

Heaven is Founded on the Truths Christ Taught 

Woo to the Piiarisecs 

Full Fellowship with Christ no Trifling Thing 

No Pomp in Heaven ............ 

No Heaven without Huniilitj' .......... 

Faith Naught without Obedience 

Christianity has no Place in War 

All Men should be Sons of God, or Good 

All Men are at Liberty to Pursue the Truth 

Our Bible not a Finality 

Bible Creeds not Reliable 

Tlie Bible far from being Infallible 

Since Bible Creeds Oppose each other, We dare Reject Them All 

What shall We Believe? or, Where is the Truth? — the Author's First Poem . 

When Bibles and Nature disagree, which shall Fall? 

Creeds have always Opposed the March of Science ...... 

Creeds Ignore Reason in Religion 

" Seek Faith," says Creed; " Seek Evidence," says Reason. — Which is rlglit? 
Christ was INIisunderstood by the Evangelists ....... 

The Bible as a whole is Unworthy of God and Cramping to Man 

The Bible so often contradicts Nature and Reason, it ceases to be Autliority 



99 
99 
99 
100 
100 
100 
101 
101 
101 
102 
102 
102 
102 

lor, 

103 
103 
101 
105 
10.-) 
10.^. 
IOC 
107 
107 
118 

no 

liO 
120 
120 
121 
122 



PART III.— Serio-Comic. 

" Get Up and Get " 

" Root Hog or Die " 

" Hold on — Keep a Stiff Upper Lip "... 
Tlie Diitclinian's Query ab;iut Special Providence 

Practise what you Preacli 

The Clianges of a Year 

Sometliing Good in All 

Shall Woman Vote? 



PART IV. —Experimental. 
Tlie AiUhor's Religious Exiierienee .... 

Recapitulation 



123 
12^ 
12-t 
V2'] 
127 
12S 
130 
131 



130-^14: 
148-15: 



PART I. 
THE TEACHINGS OF NATURE. 



A Thanh-offering for Life and Destinjf, 

I thank thee, O, Good Father God ! for conscious life and being, 
For power to think, for power to feel, for soul within, undying. 

I thank thee, O, Good Mother Earth ! for clothing up my soul 
With nerve and sinew, flesh and bone, to locomote with all. 

I thank thee, O, thou Dual God ! that in thy wisdom's will 
A niche was found for such as I ; that niche my joy to till. 

I thank you for the faith I have my soul can never die, 

Thongh death may melt its casket down 'twill wing it for the sky. 

I thank you for the consciousness that progress ne'er shall end. 
That every human being Avill forever upward tend. 

Tt matters not how dark the clouds that shroud men here below, 
Eternal progress compensates for all of earthly woe. 

Then take my thanks. Parental Powers, for what men are to-day, 
And for- the chance they have to grow, for ever and for aye. 

Ye have, through natnre, ages worked to get the human soul, 
And gotten well, we dare presume, ye'll march it to the goal. 

^Lin's present state is but a point 'twixt two eternities, 

The one gives life, the other growth ; O, Wonderful Maternities ! 

O, Father ! Mother ! Nature ! God ! ye're All in All to me ; 
In you I live ; in you I move ; in you alone I'm free. 

"Twas not enongh, O, Powers Divine I to give man being here, — 
Your work's not done till man is brought unto a perfect sphere. 

Ye have well wrought to bring man forth, and knowing what ye've 
We trust you to complete the work — aye, polish every one. [done, 

Ye have a whole eternity in which to endow the race. 
And none are so imperfect that ye can o'erlook their case. 

But ye'll do for them just all ye can, in every possible way 
In this, and in the future life, where'er immortals stray. 

(9) 



10 Common Sense Theology 

If not, ye are not worthy, then, the name of Great I A31 ; 
Your goodness must exceed your power, else greatness were a sham. 

All things in heaven and in earth, in spirit and in letter. 
Are just as good as ye can have, without more time to bettor. 

A thousand epochs passed before ye could give Christ a l)irth, 
And thousands more may pass before one like Him walks the earth. 

Yet all were made at birth as good as ye could make them then ; 
If not, then ye are not so good as ye then might have been. 

And if I thought ye had not done all that ye could for me, 
I'd love you not — might hate you then to all eternity. 

But feeling that ye have done all conditions would allow, 
I love you first, I love you last, your goodness I'll avow. 

And I'll defend you heartily against that awful lie 
Which tortures men eternally, and never lets them die. 

Because, forsooth, not wise enough to conquer sin at once. 
And purify themselves in full ere death may summons hence. 

I'll tell them, every single one, ye're hasting them to heaven 
As fast as their untutored wills allow them to be driven. 

I'll also tell them, every one, that none reach heaven in sin, 
For sin robs heaven of harmony — it cannot dwell therein. 

But all are now approaching it, and, therefore, must in time 
Get sick of sin and friction, too, and crave that sinless clime. 

I will not ask you to "come down " and "bless this fallen race," 
I know you're here, at work like God's, in every lawful place. 

Man is not fallen — ne'er was up — he's rising evermore, [before. 
And when grown wise he'll cease from sin, Gods know he won't 

Man's will in wisdom heeds your laws, in sin they're set aside, 
But ev'ry soul ye'll learn at length to float on wisdom's tide. 



What is Truth, and How Shall we find It? 

Truth shows the working of God's laws, the bent of Deity's mind. 
The channel that God's tho'ts rini in, the way that God's inclined. 

Truth dwells in all realities, just as they may exist, 
Conforms to facts, just as they are, without a single twist. 

Hence, truth exists in, by and with all things that do exist; 
But what does not exist is not truth by any sort of twist. 

Truth, therefore, is the real soul of all that does exist, 
And search for it will not admit of e'en the sliarhtest twist. 



in Hough Shod tthyme. 11 

Truth, like the globe, is always round — looks right viewed every 
It coui-ts inspection at all points, and never leads astray. [way, 

The truth, said Christ, shall make men free, 'tis not a guessing faith, 
Faith in the truth is righteous faith, so Christ and reason saith. 

To find the truth trace Nature's laws, 'tis seen in their effect, 
The only way to learn the truth is squarely to dissect ; 

And that with candor so impartial it will never swerve a hair 
From just conviction brought about by testimony fair. 

Our eyes, and ears, and intuitions, crowned Avith enlightened rea- 
No other man must master call — that surely would be treason, [son. 

Yes, treason of the darkest dye, 'tis the unpard'nable sin ; 
To reason every soul must list if glory it would win. 

With reason wanting man's a fool, as senseloss as an animal ; 

Its possession makes him Godlike, therefore, never call it "carnal." 

Man's reason always hugs the truth when his will allows it, 
And his conscience, avcH attuned, inwardly avows it. 

So use your reason, find the truth, boldly dare to own it, 
And never let your soul be cramped into a soulless bigot. 

As every one who fain would see, must trust his own eyesight. 
So must thy soul, if it would grow, judge for itself what's right.. 

Then up and doing, let your manhood have an airing in the light,. 
Be free to think and free to utter all thy soul conceives is right. 

Then, when thou comestto the threshold of that soul-world yet un- 
seen. 

Thou shalt have abundant entrance — none can call you weak or 
mean. 

All great discoveries have had inferior beginnings. 
And all our great reformers have met stupid church revilings.. 

Then let your heart be true as steel in spite of church protest, [blest.. 
Who. knows but what the world through you may somehow yet be: 

Mere trifles, often, lead unto the grandest of discoveries, 
By drawing men of thought into the most prolific reveries.. 

A little floating driftwood led Columbus to this nation ; 
The falling apple, Newton says, suggested gravitation. 

A kite experiment has given us the telegraphic line, 

And humming tea-kettles bespoke the mighty steam-engine-.. 

Digging a trench to set a mill in California's wild. 

Turned up a little yellow dust which fevered all the worlds 

A little greasy water found on Pennsylvania's soil. 

By thought has teased old Mother Earth until she spouts our oif.. 



. 12 Common Sense TJiedogy 

The little raps at Rochester, responded to in fan, 

Have changed the faith of millions asronnd the world they've run. 

The voice of one lone Garrison keyed up to freedom's note, 
Hath pierced the nation through and thro' till negro millions vote. 

And thus the world progresses on from- littles unto greats, 
As feeble colonies have grown into United States. 

And mighty truths are yet unknown which trifles must reveal ; 
In Nature's Book they'll all be read as progress breaks the seal. 

And every truth's a ''Word of God," though wrote by Greek or 
And upright souls will never spurn what reason says is true. [Jew, 

No matter if it do upset our most ambitious plans. 

Truth is the rock alone on which true manhood ever stands. 

Th<3 Church, in blindness, sets herself against the march of truth, 
And would forbid that trifles should show up her wrongs, forsooth. 

She fears that truth will disannul her " Blessed Book Divine," 
And prove her not infallible, hence all her D.D.'s whine. 

She argues less to find the truth than to sustain her Book, 
Her faith in that must not grow less by any hook or crook. 

She'd sooner have, as it would seem, all nature contradicted, [ed. 
Than have her errors much exposed, and thence her power restrict- 
But ah I she'd better let God's laws work out his grand design, 
Nor grumble at the Master's rod while she is out of line. 

.She must not think her years or prayers can bolster her in error. 
For progress has unchained man's soul and robbed her of her terror. 

'Her counsels all shut reason out, for fear it will annul 

Her flimsy claims to reverence, hence doomed she is to fdl. ' 

She'll find, at length, that God cares more for one great law in na- 
ture. 

Than for ten thousand wordy books, though labelled "Holy Scrip- 
ture." 

'Tis not but that her Book may hold some truths of great account, 
But Nature holds the all of truth, her Book but small amount. 

" Love thou thy neighbor as thyself," sums up the Law and Gospel, 
But Nature holds the keys of life, the thought of all the tliougJifal. 

All Bibles, like all else, came forth out of unfolding nature. 
And they would do much good, no doubt, were church a reasoning 
creature. 



in Rough Shod Wiyme. 13 



Who inade God^ and ivhat of his Government ? 

"Who made God?." is often asked by children very young; 

The parent says : "O ! hush, my child, hush up your silly tongue." 

"But ma, do tell, I want to know; please ma, tell mCj who did?" 
"God made himself; there now be still." "I don't see how he could." 

God never made himself, 'tis plain, and if he were created, [ed. 
He's less than Wisdom, Love, or Truth — they couldn't be prevent- 
Hence, what but pure necessity made God and all we see? 
It couldn't have been otherwise, the way it seems to me. 

From rolling worlds to motes of dust, from insect up to man. 
Eternal fitness operates — the very fittest plan. 

All the Deific attributes had origin in necessity ; [sity. 

Were never made, can't be destroyed, and thence comes all diver- 
God is the law, the love, the life, of nature, all pervading; 
The sum of all intelligence, eternally progressing. 

His best embodiment is man — the climax of creation. 
The compound of all elements — the promise of perfection. 

God's government is law inherent, unswerving in its course ; 
No prayers can ever alter it "for better or for v/orse." 

And nothing can disturb his peace, of this wo may be sure, 
For he is harmony itself, all lovely, true and pure. 

He can't be angered, ne'er repents, has perfect self-control ; 
Is satisfied with all he's done, though further he'll unroll. 

He takes the crudest chaos and works it into man ; 
Then takes the crudest manhood, and grows it all he can. 

Sometimes, conditions being hard, he starts a homely style ; 
But being the best he then could do, he's happy all the while. 

If such don't act so prettily, he does not scold nor fret ; 
There's plenty time to scour them up, and he'll perfect them yet. 

Sooner or later, according to their crudeness, and the chance 
He has to bring his laws to bear and fit them for advance. 

When God can't make a Washington, he makes a " Jim Buchan ;" 
And if he lacks for true blue stuff, he makes a Davis man. 

He never makes two men alike — this fact is plainly shown ; 
Go search the globe for other self, and you'll come home alone. 

The reason is, conditions all are never twice the same. 

And hence the compounds vary much, still God is not to l)Uune. 

Extremes of goodness, well as guilt, all o'er the world are seen. 
Some almost gods, some almost devils, with human hosts between. 



14 Common Sense Theology 

There must be peers, and also fools, in every age and climo ; 
Old honest Abes and wicked Jeffs, and Booths of fouler crime. 

Yet all are pupils in God's school, his laws the tutors there. 
Who breaks the rules will get the raps, but no one gets despair. 

If some rebel, and curse and swear and sin against each other, 
He does not rise on brimstone stock, but lets his laws work order. 

He knows they're born in ignorance, have everything to learn ; 
Why should he growl at their mistakes or let his anger burn? 

He gives them laws to teach them — inherent, wise and good — 
Protects these laws with penalties, the mildest that he could. 

And by them keeps on working, just happy all the while ; 
His children can't offend him, he knows their make and style. 

He'll end their troubles by and by, he'll grow them out of sin, 
Transplant them into angel-life, where every heart he'll win. 

Sooner or later, according to their crudcness, and the chance^ 
He has to bring his laws to bear and fit them for advance. 

He may be ages saving some who were conceived in sin. 
Who got existence near the brute, yet even such he'll win, 

Now, ev'ry thing in heaven and earth is good as he can have it, 
Till more of time shall give the chance to better and improve it. 

And so he keeps in harmony, happy forevermore ; 
And if there's call for patience, he's plenty left in store. 

The little turmoils on the earth — wars, earthquakes and the like — 
Do not disturb his peace of mind, 'tis progress on the strike. 

When Louis N., with haughty pride, thinks to thrash the Germans, 
He lets him go and doff his crown, so Frenchmen may get freedom. 

W^hen States secede as in the South, because his blackman's black, 
He does not stop the planets course, but lets their rifles crack. 

Full well he knows that they'll get whipped and learn a lesson by it, 
If lacking sense to keep them out, he's willing they should try it. 

And if the North have not enough of nobleness of spirit 

To conquer them with acts of love, then they too have to rue it. 

Things quite important unto men, producing grief and ire. 

He knows are but the wake of growth, 'tis crudeness in the fire. 

And if ten thousand bodies die and give their souls release. 
He knows it does not stop their growth, and so he keeps his peace ; 

But always keeps on working for man's eternal good ; 
I never pray to alter him : I could not if I would. 

The many prayers sent up by men to change his righteous will, 
Are only so much idle breath; he keeps his purpose still. 



in Rough Shod Rhyme. 15 

The only prayers God heeds at all are prayers for honest hearts ; 
Such prayers well harmonize Avith law, therein true progress starts. 

So do not think to regulate, let God in wisdom reign, [keep sane. 
He'll bring things round all right in time, keep cool, keep calm, 

How wild, immodest, impolite, presumptuous some men pray; 
But even this does not disturb, he lets them gas away. 

Thus all things harmonize with God, nothing offends his sight, 
Because as good as can l)e yet, whatever 'tis 'tis right. 

Till i)etter conditions give the chance to better and improve it ; 
Then God is ready to advance to polish and refine it. 

To sum it up, he's wise and good, keeps all things working well. 
Governs the whole by righteous law, so needs no endless hell. 

His laws do all the punishing, and all the blessing, too ; 

He reigns in perfect faithfulness, hence peace is his all through. 

When men have wisdom in themselves enough to keep from sin, 
And keep in harmony with law, then they'll have peace within. 

But until then there is no peace, 'tis best there should be none, 
Else man would rest in crudity and heaven be unknown. 

God being honest, wise and good, can't be disturbed by man ; 
His wisdom and his charity cry, man does the best he can, 

Consid'ring what conditions do attend upon his birth. 

And what upon his teaching, too — God's hope is in man's growth. 

He don't expect the clumsy toad to run a race with cats, 
Nor does he ask the geese and hens to hunt for mice and rats. 

He can't expect the Hottentots to act like men of science. 
Nor does he look in dens of vice for moral self-reliance. 

He only asks for time to make such changes in condition 
As shall unfold the germ within, and bring it to fruition. 



Is God less than Garrison? 

How strangely warped the mind that can believe in a cruel Deity, 
A God revengeful, stiff and hard, relentless in his tyranny. 

Such minds have little reas'ning scope, and less of love and charity. 
No real faith in God or good, the victims of anxiety. 

They seemingly forget that God cannot be less than good, 
And ne'er chastises but to save, as any parent would. 

Shall man be taught to curb his wrath and render good for evil. 
While God's allowed to whet his ire and send men to the devil? 



16 Common Sense Theology 

If God does not in every way do all he possibly can 

To make men happy, wise and good, he's ?e.s.s than many a man. 

Philanthropists know that men are weak, nnbalanced and uiiirrown. 
And if at once they do not see the promise of the seed they've sown, 

They do not doom to endless hell, as bigots have from yore ; 
They wait a while, then try again, keep knocking at the door. 

They point the truth and drive it home, and try to make it stick. 
But if it don't they try again, they know that men are sick. 

How Garrison worked and waited, too, and worked and waited 
At last emancipation came, and Garrison had his fill. [still. 

But ah ! how loth e'en churchmen were to listen to his prayer, 
And some of them were so enraged they were inclined to swear. 

But what of that? they saw at last, repented and reformed, 
And though their master would not fight, they went to war well 
armed; 

They gave their treasure, spilled their blood, in freedom's name 

fought well. 
They'd found the blackmau liadvi soul which none should buy or sell. 

Garrison knew his blaze of light would by and b}^ shine through, 
And so it did, and now at last the " nijjorer " has his due. 

Shall God do less than Garrison to elevate the race ? 
When he's a whole eternity of time as well as space 

To do his work in? Will he cease ever to be godly good. 
And kind, and charitable? 'tis madness to think he ever could. 

A good God, not only here on earth, does all he possibly can 
To purify and elevate and happify the man, 

But crowns this life with higher life, with better chance to win. 
To learn the wisdom of his laws, the foolishness of sin ; 

And 'till the church has learned the truth that God is purely lovSy 
She's not a fitting guide to heaven, nor can the Lord approve. 

How can a people rise above the God they most revere? 
If he has hate and hell in him, in them these must appear. 

What use to teach her followers to render good for evil, 

While she proclaims an endless hell, and worse, an endless devil? 

Shall God require of fallen ( ?) man what he won't do himself? 
'Tis time such inconsistencies were laid upon the shelf. 

And "carnal reason " set at work to frame a helter God, — 
One more consistent with himself, a real honest Lord. 
Should church just drop her trinity, make love her only God, 
Her mysteries would all dissolve, and all might "know the Lord." 



in Hough Shod Hhyme. 17 



Whence cometh Evil? 

That great theologic question, the orighi of evil, 

Has Mi-ought up many a fruitful mind into a fruitless travel. 

The great mistake has always been in overlooking this. 

That God needs time to grow a world, or grow men up to bliss. 

In the ignorance of men, and the crudeness of matter, 
Lies the origin of evil, with all the devil's clatter. 

In that process of refinement, which matter must go through, 
To reach the highest manhood, all evil gets its cue. 

" But — but — but — " says the Bible man, " there is a roaring devil 
That goeth to and fro the earth : he authors all the evil ! " 

No ! No ! The uncontrolled propensity of heads too full at the base 
2^ow ansioers well to all the devil that ever cursed the race. 

That mythic power called devil, friend, is nature's efflorescence. 
The froth and scum that rises from her chemical effervescence. 

God sees no evil anywhere, he sees that things are gross, 
And need much fire and friction to rid them of their dross. 

In growing, conscious reas'ning life, out of inconscious matter. 
There must be travail, pain, and woe ; God " couldn't do no better." 

God cannot work, except by laws which often interfere 

With man's untutored, unwise will, and hence man's trials here. 

Through lack of knowledge of God's laws men often suffer grief, 
Which otherwise had passed them by, in wisdom find relief. 

Still, when mankind, in ignorance, run into sin and sorrow, 
There comes this wholesome recompense, they're wiser on the 
morrow. 

When imiocence becomes involved in accidental woes. 
Necessity, without design, across its pathway flows. 

There's recompense, howe'er, for this, the knowledge of such woes 
Will heighten future happiness by contrast as it goes. 

All harsh events God cannot help, while nature is a-growing; 
And everybody stands a chance to get some overflowing. 

If some escape 'tis not because the Lord deals special grace ; 

It is because they're not 'n the way while progress runs her race. 

All pains and woes grow less and less as men advance in wisdom ; 
And heaven comes at last to all when ripened for the kingdom. 

Through tribulation deep, said Christ, ye are to enter heaven, 
Thy neighbor's sins must be forgiven till seventy times seven ; 



18 Common Sense Theology 

"Which presupposes much iingrowth that has to be o'ercome, 
Li orJei- to attain unto a peaceful, shiless home. 

That great offences come, said he, I know it must needs be ; 
But woe to him through whom they come, such need more hell 
than ye. 

And that they'll get, because God's laws all frictionize with sin ; 
True freedom comes by growth alone, the wise may enter in. 

Earth's crudeness brings man's evils all, refinement is their cure ; 
Full growth in manhood, wisdom, love, opes heaven, shuts hell — 
be truer. 

Most happy he who's wise enough to curb his grosser aims, 
And live in love with righteous law ; on heaven such soon lay claims. 

Had wisdom dwelt with Adam he ne'er had caught his fall, 
And as it was with Adam so is it with us all. 

When Pharisees had nailed Christ up, while hanging therein woe, 
lie prayed, 'tis said, "Father, forgive, they know not what they do." 

If such knew not could Adam know while such a child in years, 
\\"\\.\\ Eve and Serpent close at hand to charm away his fears? 

]\Ion stumble into sin and woe through lack of wisdom's light ; 
'Twas wisdom that made Jesus good and true to what was right. 

And all had been as good as he, had circumstance allowed; 
But being not so well conceived, are not so well endowed. 

God cannot germ a noble soul with bad conditions rife, [life. 

But does the best he can each time ; rich boon, though poor, our 

For e'en the weakest of the race, immortal if he be. 
By law will be obliged to grow, in wisdom yet be free. 

If some of life's contingencies here weigh the mortal down, 
The future shall undo the load and plait a happy crown. 

Hope gives her promise of the fact, she binds her bruised reeds, 
Poui-s in the oil of cheering itiith that time shall reach their needs. 

God always has, and always will do all he can for man. 
All ills are but contingencies cohesive with the plan. 

All evil hath its cure, no doubt, in nature's onward move. 
Or else existence is a curse, it were not hard to prove. 

Rejoice, then, all ye suff'ring ones, conditions soon shall change. 
And turn your sorrows all to joys ; life has eternal range. 

No night so dark but hath its morn, no day Avithout some night; 
Then bravely breast the fated storm and hope with all your might. 



in Rough Shod lihyme. 19 



Are all Men Free and Equal? 

The declaration says all men are free and equal born, 
But I deny, and ask the proof, I take the other horn. 
Men are not free nor equal born in either brains or brass, 
Their differing constitutions must forever gender class. 

But those who have not brains enough to see their true relation 
To all the rest of humankind, must be of low creation. 
For high or low, dependent still the one upon the other. 
There must be constant interchange of high and low forever. 

None are so high they need be proud, there's chance to be much 

higher. 
And those rise best who lend a hand to help a weaker brother. 
The teaching power would lose 'all zest were all upon one plane. 
And life would but stagnation be were nothing left to ^am. 
So climb away with.all your might, but never spurn the lowly. 
For if you do you'll prove yourself a brassy thing most sureh'. 

The straight pursuit of happiness belongs to high and low. 
And but for birth and circumstance there 'd be no'chance to crow.. 
Still, as it is, there's due no blame for l)eing lowly bred. 
By that same rule there's due no praise for noble birth instead. 
Who does the best he can does well, the best can do no better,, 
And but for I)irth and circumstance we're equal to the letter. 

But Avhat a dower he inherits who has been noblv born, 
And what a mortgage on one's peace to have a birt'li forlorn.. 
Ah me ! if women only knew their power to bless or blast,. 
They'd study more on motherhood and breed a better cast. 
Shall all germs else bo cultured well with prudence and with care?' 
Shall colts and calves and pigs and pups the best attention shared 
While scarce a thought is well bestowed upon the human o-erm? 
O : what outrageous stupidness ! O ! what a blasting shame I. ' 
O ! mothers, do not fail to give your unborn child a chance 
To germ itself in holy love ; for thus comes all advance. 



Is 3Ian entirely SelfisJi? 

Man's nothing but pure selfishness, all through, from cud to aniiy 
And he'll be selfish, too, for aye, whate'er he' may pretend. 
But there's a dual selfishness, one low, the other hio-h ; 
The one breeds scorn, the other praise, and here's the reason why l 



20 Common Sense Theology 

Selfishness low comes of the flesh, selfishness high of the spirit ; 
Selfishness low cares nought for right, selfishness high cloth re- 
vere it. 

Selfishness low, in its folly, oft sickens digestion with taste ; 
Selfishnesss high, in its wisdom, would sooner be keeping a fast. 

Selfishness low will overdo to hoard up cank'ring gain ; 
Selfishness high would sooner try to fill an empty brain. 

Selfishness low is bent upon mere present gratification ; 
Selfishness high would self-deny for future exaltation. 

"Is not the bump Benevolence unselfish in its action?" 
No, no, it brings a rich reward — uncommon satisfaction. 

Men talk about self-sacrifice — self-abnegation, too — 

As though it were unselfishness which prompted what they do. 

But self-sacrifice in virtue's path is only self-protection. 
Well prompted by the higher self to save from degradation. 

Whoe'er would save his life by sin takes just the course to lose it ; 
AVho loses life in virtue's cause, in fulness soon shall find it. 

This must be what the good man meant who talked upon the ]Mount, 
His higher self had prime control, he drank from wisdom's fount. 

He looked ahead, he saw that life ran on beyond the tomb, [fume. 
And that good deeds while here would yield o'er there a rich por- 

'The higher selfishness of Christ led him to Calvary's cross : 
He'd sooner lose his mortal life than suffer moral loss. 

In consequence he reigns to-day the Christian's human God, 
Self-sacrifice exalted him to be the planet's Lord. 

Like Moses, he would sooner choose to suffer with God's people, 
Than to enjo}^ a sinful reign and be a moral cripple. 

No man can seek another's good 'thout seeking, too, his own ; 
Who plans to save another's soul adds stars unto his crown. 

Christ's gospel all is founded on God's judgments and rewards, 
A s,traight appeal to selfishness his gospel well affords. 

Christ may have thought God's judgments come through eourts 
of high appeal, 
'But compensation comes through law ; we plainly see its deal. 

So long as man has will to act so long his deeds must tell. 
Who never curbs his lower self can never hear "done well." 

Man's higher self can ne'er approve injustice anywhere, 

Hence judgment is enthroned within, and all get sentence there. 

Man ne'er shall come to any bar less than eternal fitness, 
Omniscient and unchanging law must be man's judge and witness. 



in Rough SJtod Hhyme. 21 

jSIau's lower self is prone to think 'tis mii^ht th;it makes the right, 
Man's higher self distinctly sees 'tis right that makes the might. 

The clifF'rcnce then betwixt the two, high selfishness and low, 
•Is that betwixt shortsightedness and wisdom's reach clear through. 

Man's conscience stands betwixt the two, and prompts the fittest 

action. 
"Who heeds it is the Avisest man, and gets the least distraction. 

Come, then, all ye low-bred men, let selfishness be higher, 
'Twill double all your dividends and keep you from the fire. 

There's no mistake, 'tis well to climb from lower self to high, 
The prospect is so much improved you will not fear to die. 



Nature rejoices in Man*s Existence, and multiplies as fast as 
she can. 

'Tis nature's aim where'er she can to gender human souls, 
And when conditions will allow a Jesus she unfolds. 

But if conditions won't admit a being good and pure, [cure. 

She'll do the next best thing she ctui — start sick, then heal and 

For all the diff'rcnce nature knows betwixt the high and low, 
Is just the time that is required for weakly ones to grow. 

Hence, if conditions had put forth the germinating call,, 
'Tis better far to start in hell than not to start at all. 

Existence is the richest boon that nature can bestow, 
And if in some 'tis feeble, there's chance enough to grow. 

Man has a whole eternity to learn what he don't know,. 
And though he learn but slowly, still onward he must go. 

Existence, though it do begin way down to zero's mark, 
Is still a gem of priceless worth, a never-dying spark, 

Which by progression's ready aid will measure heights unknown, 
And revel in elysian fields where devils never frown. 

What though long ages pass before true wisdom gets control? 
Why then a long eternity remains to garnish up the soul. 

'Tis not so much what now we are as what we may become, 
God reckons on the growth of man, eternity gives room. 

And if our chance be very hard, and victory be won. 
Then heaven may chant, in loudest strains, " Well done," brave 
soul, "well done ! " 

If progress be the innate law of human nature here. 
It is a law forever, then, so do not doubt or fear. 



22 Common Sense Theology 

Hence if some parents have a child that does not seem to promise, 
Let them not mourn despondingly — Pat. Henry was a novice ; 

In his younger days, 'tis said, a very gawky lad. 

But by and by the tongue was loosed that made a nation glad. 

'Tis hard to tell whose chance is best by what we see to-day, 
The clown or dunce may have the germ of royalty and sway, 

And needs but time and circumstance to bring him into note ; 
Then those who scorn and hiss to-day may cast for him their vote. 

Some learn by intuition that which others get from books ; 
Let none despise another for their giuuption or their looks. 

Some grow up very rapidly, in body and in mind, 

Whilst others, growing slowly, are well toughened by the wind. 

So don't despise, uor laugh, nor scorn, for you can't tell who's who. 
And if 3^ou could, to scorn ain't wise ; why differs he from you? 

You never made yourself, my friend, then why should you be 

proud ? 
And if youVc only what's been given, what right have you to crowd ? 

Derision is a blazing sign of weakness on your part, [heart. 

No mjjiter what your outside show, there's something wrong at 



Happiness —Present and Future — the Lcgltiniate End of all 
Pursuit, and Wisdom to gain It — the One Thing Needful, 

If you're alive and happy, man, rejoice ! make others so ; 
If not happy, ask the why, and shun the cause of woe. 

For happiness is the end and aim of every living man ; 
To get it all are purposing in every act and plan. 

For happiness we all hands yearn, to seek it is our right, 
And for it every rebel strives, whether he pray or fight. 

Hence man's desire for happiness directs his every act ;. 
He may often fail to get it, but that don't change the fact, 

That he is ever seeking it with all his wisdom's might, 
The reason he don't get it is, he lacks for wisdom's light. 

Now wisdom is the principal thing, as wise old Solomon said, 
And if we've but enough of it, by sin we won't be led. 

Convince a man that any course will bring him nought but sorrow, 
He'll shun it as the rattlesnake ; misery none will borrow. 

Let man but see his interest in duty's honest claim, 

He'll do the right most willingly, though Devil be his name. 



in Hc'Uf/h Shod Rhyme. 23 

^[:in needs no goad to honest deeds when he discovers this, 
That good for good and bad for bad no deed of his can miss. 

]>ut if he hiclv for wisdom's eyes to see the eifect of sin, 
AVhy all the thnnders of the pulpit to reform him won't l)ogin. 

Experience is the real source from which all knowledge flows : 
It is the world's great schoolmaster, as all past history shows. 

But 'tis sometimes a dear-ljought school, so says the wise man gone, 
Yet fools can't learn without it, they're so unwisely born. 

Hence such must eat forbidden fruit until their eyes are opened ; 
They cannot act the wise man's part until their wits are shar[)ened. 

Some men learn the first time tiying, because they're wisely made, 
Some try it o'er and o'er again before they learn the trade. 

Yet none so badly out of fix we may not hope for them, 
God's laws will surely frictiouizc until it reach the gem. 

'Tis folly, then, that makes men sin, wisdom wouldn't allow it ; 
Never did man one foolish deed who's Avise enough to shun it. 

Would foolish bargains e'er be made by any selfish man 
Who'd power to comprehend his acts when laying out the plan? 

AVill not all men then seek the right, nor sin another day, 
When they shall clearly see that none but righteous actions pay ? 

Now he who cheats his fellow-man too dearly buys his pelf, 
Who tramples on another's rights but doubly cheats himself. 

For Nature never lets her rascals get less than they deserve, 
But honestly gives them their due without the least reserve. 

She pays the bad, as well as good, for none can hide away, 
For every wrongful action, too, she gives the rightful pay. 

But whether now, or some time hence, depends upon the deed ; 
Some laws are slowly active, but surely they proceed. 

Those, then, who wish for happiness, need but remomI)er this : 
Heed well the laws of life and right, then nohow can you miss. 

For every organ in man's brain is in itself the source 

Of pure and solid happiness, when rightly used, of course. 

Hence man's whole sum of happiness is in direct proportion 
To the number of his faculties he keeps in good condition. 

Some people do not cultivate one-tenth of all their mind, 
Hence get but little happiness, they're mentally so blind. 

Some people own a great nice house, liut live in an outer room ; 
Some get but little good of life for thinking of the toml). 

Some people so one-sided are in thought and education, 
Touch but their idol and they sink in hopeless despei-ation. 



24 Common Sense Theology 

Some live much in the upper brain, some only in the lower; 
Some in the front, some in the back, some few in all the four. 

Such live joyful, happy lives, well rounded, plump and full; 
Their bow has many strings attached, on either they can pull. 

Starvation and intemperance alike curtail the sum, 
Hence reason and experience ought never to be dumb. 

Their voices should be listened to with undisturl)ed attention. 
Whole pounds of pain may not suffice for ounces of prevention. 

Manis wisdom is that foculty which takes a look ahead, 
And saves the coming future from sorrow, shame and dread. 

Intemp'rance will l)ut foil the man who tries to cheat dame Nature, 
And get an extra cup of bliss : she'll doubly charge the future. 

•So please remember this great fact : the sources of man's joy 
Are equal to his faculties, give all their due employ. 

The thrifty farmer takes his spade and drains his bogs and marshes. 
And makes them swell his harvest stores — redeem your wasted 
places. 

God cannot here, nor after here, keep happy any soul 
Who does not rightly use his powers, or live in self-control. 

" The one thing needful " then is this : more knowledge of God's 

laws, 
More honesty in search for truth, less hunt for golden straws. 
Let all who seek for happiness obey the laws of life, 
^o other way can mortals hope to end eternal strife. 

O ! if our pulpits only would teach men the laws of being. 
Instead of harping on their creeds, how devils would be fleeing. 

'J-'hey seem to be afraid to let the God in nature speak, 

Lest he confound their Babel tongues and prove past logic weak. 

'Twas this that made the Pharisees so bitterly opposed 

To Christian innovation — their weakness it disclosed. 

But ah ! what folly 'tis to stand in God Almighty's way ; 

Our modern priests need more reform than did they of Christ's day. 

And if they do not hear theory, "Up, get ye out of this," 

They'll stand like groaning copperheads, at whom the loyal hiss. 

Self-control and Honesty — the Groundwork of Happiness. 

'Tis nature's aim to perfect man, his suffering destroy, 
To build in him a sinless heaven forever to enjoy. 

In order to accomplish this, she urges self-control ; . 

]\y hook or by crook you must learn this, or else in misery roll. 



in Rough Shod Rhyme. 25 

"Be ye perfect," saith the teacher, " even as your ftithcr is " ; 
Let your motives all bo honest, if you would be wholl}' his. 

No perfection but in motive can a mortal hope to gain ; [mean. 
That Avould make an end to progress — that tlie Teacher could not 

But perfection in one's motives can be reached by every soul — 
'Tis the royal road to heaven : Jesus walked it, paid the toll. 

The noblest work of God, 'tis said, is the man that's strictly hon- 
And lie who's ever been bet^-ayed will credit this the soonest, [est ; 

No man has grounds for any hope of reaching manhood's sphere, 
Until he strive with honest heart to keep his conscience clear. 

Man's duty and man's interest forever interblend ; 

Let no one think to separate what God has trul}^ joined. 

As well to try to leave one's self, go journeys without start, 
As hope for much of happiness 'thout honesty of heart ; 

An honesty, too, which reaches more than outward acts with men ; 
It touches all the springs of life, and makes one's motives clean. 

That still small voice within the soul is but the voice of God ; 
Who heeds it not is recreant, and needs the Master's rod. 

"Who heeds it not must-go-to-hell, the place for sinful cure, 
And suffer there until he learn to keep his conscience pure. 

To conquer sin within ourselves is the great end of life ; 
Who has not done it should not dare to quit the field of strife. 

Who has not done is not fit to scold his fellow-men, 
For sinners rarely cast out sin, not one perhaps in ten. 

To pluck out motes while beams obstruct, is meagre business, sure ; 
To cast out sin Avith much success, the castor must be pure. 

No man can talk with much effect whose life ain't in his speech. 
For men discern instinctively one's honest right to preach. 

Can a man well talk on temperance with tobacco ii»his cheek? 
Can a man well preach on Sunday who shams it all the week? 

Heal thou thyself, physician, first, before you try to cure : 
Your tongue should wag in honesty, your medicine be pure. 

No man can rise above his level, in haughty, slianimy show, 
Without a fall which takes him down in justice far below. 

Don't rise one step till you are sure the step is furly won ; 
Then heaven nor hell can topple you, the thing is rightly done. 

Remember this, 'twill not be long before you'll have to sell 
For what and only what you're worth ; 'tis better not to swell. 

Ah me ! were all men honest in whatever they might do. 
Heaven would come, in double quick, and earth be b;)rn anaw. 



26 Common Sense Theology 

Then war, and want, and woe would cease, and none would need 

to say, 
" Yc must be l)oni again, poor souls," for sin would tlec away. 

Let no man heed that specious lie which some of late have taught, 
That ''to conquer sin you should go in and wear the devil out." 

''If you feel to swear, why swear away, and so with lust and lic>. 
If you feel to drink, why drink ye drunk, to-morrow you will rise." 

Such teachers are not honest men, and, they are bDUiul t > h dl, 
They hate the narrow way, because they do not walk it well ; 

And so they seek to justify their own perverted way, 
By that vilest of philosophies, that sin don't lead astr.iy. 

Now let us show the fallacy'' of this insidious lie. 

And 2:uard you 'ijaiust such treacherv unless vou wish to die. 

Every organ in man's brain grows stronger by its action ; 
Xow, while the basic organs rule, what chance for much perfection ? 

Do not bad habits oft become a kind of second nature? — 
Which, like an incrustation, must l)e overcome in future? 

Good habits help the soul to rise, strengthen the spiritual will ; 
So when the stormy passions rise, 'twill cry out "Peace, be still ! " 

A righteous will will hold in check each blind propensity. 
Until the higher faculties gain superior capacity. 

Then lower ones, good in themselves, can be rightly trained ; 
But those who let them take the lead will get their spirits maimed. 

Conditions, good or bad, inhere with all of human life. 
And rapid progress can't be made 'thout much of manly strife. 

He's not a wise man who forgets to waleh as well as pray, 

The tide of life both ebbs and flows, there's night as well as day. 

Remember, therefore, that conditions help or hinder much, 
So if you waitjfor nature's gait, you'll hobble on a crutch. 

You'll get there, though, no doubt of that, sin's crust will swash 

away. 
And from hell all dripping you'll come out with purpose not to stray. 

But you'll lose time, you can't make up, through all your beings 
round. 

And get those scars which will proclaim you have been quite un- 
sound. 

I know that sin wUl kill itself, but never sho;-t ol lidl. 
Whoever follows in its lead can never hear " d)ii3 wsU." 

What praise, think you, can that man claim, whom nature saves 

alone? 
Who lives and lists ri^-ht on to hell, where burning: fires atone? 



in Hough Shod HJiyme. 27 

How much more manly is the man who says, " I will not sin. 
Get thee behind me, Satan, quick ! a conquerer's crown I'd win." 

The all of blame, and the all of praise, are based upon the ground 
That icatchfalness and wilfulness iiiay keep the heart quite sound. 

'Tis quite enough, sometimes, to make my intuitions wonder, 
To sec men rush with untamed wills right on to "grief and thun- 
der." 

The Human 'VYill ! AVhat potency for good as well as ill ! 
It speeds man on to perfect bliss or rushes him to hell. 

Let none believe he may be fated against his will to sin. 
For without will all virtue dies, and sin could ne'er begin. 

'Tis with the will that conscience strives and judges every act, 
So when you feel compunction know, that will's a mighty ftict. 

]\Ian ne'er was fated morally, against his will's consent, 
To do what gave compunction ; sin comes, but of intent. 

Sin is the consenting to do what conscience says ain't right ; 
No matter if the thing be true, 'twont palliate a mite. 

No matter if the thing be wrong and the sinner thinks 'tis right, 
He'll be a sinner till he does it, or gets a better light. 

Let none believe that God's so good he'll save men in their sins. 
For justice shouting all the while, says " nought but virtue wins." 

So we'd better heed our conscience and cultivate our will, 
To the love of righteous doing, and keep our passions still. 

Aye, let them die for want of will to circulate their blood, 
All living things, to flourish well, must have supply of food. 

When we have doubt where two ways meet, which one is near- 
est right. 
We should not move till we have sought in honesty for light ; 

Because the soul's integrity outweighs all earthly plans, 
This jewel which outshines the sun with the Eternal stands. 

How many weary tramps we'd save, how many pitfalls shun, 
Should we adopt a rule like this — from duty never run. 

If our Qye be single, sti-aight, and true, we shall be full of ligljt ; 
But an evil eye will bring us nought but darkness, death and night. 

The uncontrolled propensity of heads too full at the ])ase, 
Is quite a n\jitch for all the devil that over cursed the race. 

It is enough to make a hell as hot as need to l)e. 

To melt your dross, at last, no doubt, and let 3-our soul go free. 

Yet Christ spake wisely when he said, "You'd better pluck an eye, 
Cut off a hand, or e'en a foot, than in your sins to die." 



28 Common Sense TJieology 

'Tis not l)ecaase he saitl it, though, ])iit because 'tis true ; 
Bodily scars arc transient things, do not the grave pass throu:-!i, 

But spirit scars may last an age, and shame you all the wliilo ; • 
It is no Iriflc, mark it well, the spirit to detilc. 

''Then up," says Virtue, "lift 3'our robes out of the dirty mire, 
And tread the path of purity ; come ye, come up higher. " 

There ne'er can much of happiness come to the hum in lioart, 
Until the higher faculties shall take the leading part. 



natural and S2)iritnal Laws, with their B civ ards and Penalties^ 
are 3Ian's Great Tutor and Compensator. 

Law being the mode of natm-e's works, the bent of Deity's mind, 
The channel that God's tho'ts run in, 'tis man's this mode to iind. 

For through it comes man's destiny, and whether bad or good, 
Depends upon his heeding it — as rightfully it should. 

The fruits of law's obedience arc life and health and joy — 
Are wisdom, love, and happiness — and peace without alloy. 

But good laws all have penalties which he who breaks must catch, 
Hence those who lay their eggs in vice, in misery must hatch. 

If any one discredits me just do as I advise — 

Go thrust your hand into the fire, and see if I disguise. 

Go climb to yonder tree-top, then jump and try to fly — 

You're just as sure to catch a foil, as gravity won't lie. 

Go overdo your physical frame, and while in perspiration, 

Sit down in some cool draft — get cold ; then ask for justification. 

Go oft' to sea in a leaky ship, then pray to be protected — 

You'll sink in spite of all your prayers if pumps be well neglected. 

By faith, go walk upon the water, as Peter thought to do, 
And as Peter got a wetting, the same 'twill bo with you, 

Unless you've faith like Jesus — and purity to match — 
A life so pegged with uses that angel cords attach, 

Then, nature's laws may be o'ercome by spirit, sometimes stronger. 
And you may float above the wave 'thout fear of going under. 

But until then you'd better keep in harmony with law — 
"Agree with thine adversary" — keep out the lion's itiw. 

Go tip the wine-cup till your drimk, but lose your locomotion. 
And with it lose your self-respect — and more, your reputation. 
Go tell your lies and then confirm with vulgar ugly oaths — 
But lose your credit and your name, and thatwon'tend your woes. 



in Rough Shod Rhyme. 29 

Go steal iiway to Virtue's bed, and rob her of its treasure, 
But take ye blasted Virtue's curse, most terrible in measure. 

Go sate your lust in brothel hells, where lewdness reigns untamed, 
But get diseases worse than death, that need not here be named. 

And furthermore, get guilty spots upon 3^our spirit's face, 
Which, Cain-like, will proclaim to all you've run a crooked race. 

Go shed a brother's blood for gold, then skulk with bloody knife, 
The curse of Cain will follow you and poison all your life. 

Go tell some maid ye love her, and wish her for a wife, 
And then seduce and leave her — fleeing for your'life ! 

You'll catch it.o'er the river if you do not get it here. 

For Justice spots her subjects — she'll know you over there. 

She counts the maiden's groanings — she bottles all her tears, 
And she may deal you double for all her sighs and fears. 

What matter where the bar may be to which the world is cited? 
Though here, or in eternity, each wrong must yet be righted. 

Aye, every human consciousness must pay its own accounts ; 
True compensation is a law which suffers no affi-onts. 

There is no bankrupt law for sin, though countless pulpits teach it, 
No limitation act steps in though Paul, himself, might preach it. 

"For ages though the time's delayed. 
Each moral debt must once be paid." 

When man can tread on burning coals, and never scorch his feet, 
Then he may break God's righteous laws and penalty not meet. 

If not just now, 'twill surely come, all causes have effects — 
God's throne injustice cannot stand, while simiers he elects. 

Vile sinners may repent and^jay, and thus get out of hell, [tell. 
But woe to those who cramp men's souls, their doom 'tis hard to 

"Woe unto you ye hypocrites," said Jesus, long ago — 
Because he saw their bent of mind would surely lead to woe. 

There's no escape, poor Pharisee, poor Scribe, there's none for you. 
Your roguish deeds all book themselves, and they will put you 
through. 

God's laws will never spare the rod — 'twould spoil the growing 

child — [wild. 

No whining prayers can bribe the law — the thought is weak and 

There is no scape-goat, reason says, on which to pack our sins — 
Nought but reform can give relief to any sinful pains. 

jStiU, all who sin are prompted by crude forces in their nature, 
And, for those sins come penalties to change them for the better. 



30 Common Sense Theology 

Law's penalties were all designed to lead man to reform — 
Else, wheres God's goodness? Doomers, tell ! Away your thun- 
dering storm. 

There's ne'er a crime against God's laws that gives a doom eternal, 
For if there were 'twould make God out a being quite infernal. 

And every priest avIio feachcs it is but an ignoramus. 

Or wor^e than that, a Phai-isee, whose righteousness is famous. 

Or else he's bound by creed ish thongs to what the fathers said ; 
Regardless of these living times he stalks among the dead. 

There let him be till Gabriel's trump shall wake him into life. 
And then he'll leani that heaven comes alone tiii'ough manly strife. 

God rules and governs but by laws, and laws inherent, too ; 
All other laws are mau-made laws, and, ten to one, untrue. 

God dickers not — nor steps aside to please one single soul — 
How can a universal God but represent the whole? 

God never hears one single prayer that's out of joint with law — 
To him no faith but lawful faith is worth a single straw. 

"But there's the murd'rer and thief, the liar and his crew — [do?" 
When death o'ertakes and sends them on what Mill these rebels 

Unless the laws of being change, and that we can't expect, 
For mind is mind eternally in every respect. 

Unless death fossilizes, and stops the growth of nvxw. 
Or completely annihilates and rules him out, why then 

They'll do what sinners always have — repent and change their 

course — 
Or still continue sinning on, and thus grow worse and ^vorse, 

'Till b}^ and b}'' they'll tind a place so hot 'twill melt the dross. 
And then they'll turn like prodigals, and hunt for father's house. 

All evil hath its cure, no doubt, in nature's onward move. 
Or else existence is a curse it were not hard to prove. 

And this great cure will come as fast as man gets growth in wis- 
In that same ratio he'll attain unto the sphere of freedom, [dom ; 



What is True Religion ? 

What's true religion but true Maidiood? all our powers in good 

attune? 
Then every action is devotion — like singing of the bir.ls in June. 

True religion knows no priesthood, follows reason day and night, 
Calls no man master, spurns all creed, hears no command, save 
this — Do risrht. 



in Rough 8hod Rhyme. 31 

And if }'c'd know \vhat is the right ask your reason, not yowv pope, 
Thy God within, if sought unto, with every sin will cope. 

Every soul is germed with goodness, without it man's not man ; 
\( you would find it, probe the soul, 'tis in the Deity's plan. 

In some 'tis covered up so deep you'd hardly think 'twas there, 
But dig away ancestral sins, the diamond you'll lay bare. 

Now let the rain of brotherly kindness soften and Avater the earth. 
And the heat of love's bright sunshine shall set it springing forth. 

Tlie organ Veneration exists in greater or less degree 
In men of every nation. Black or White, Bond or Free. 

And so with Hope and Conscience, also Spirituality, 
Yea, all have some Benevolence, with Intellectualit}'. 

Now, what is needed but the motion of these elements within? 
And when they work in harmony, why heaven must begin. 

And did our priests but touch aright the keys to human hearts, 
AVe'd have the music of the spheres ere man for them departs. 

But as the priests don't knov/ themselves, how can the}^ teach man- 
kind? [friend. 
They're "mischief-makers" 'tvveeu our souls and nature's God, our 

As v.'cll have enmity between the trees and nature's sun, 
As 'tween our souls and nature's God, but for the Evil One. 

And he gets all his power from priests, of them he's born and bred, 
Through him the love of God is crushed by constant fear and dread. 

Were Satan dead and hell shut up we'd love God, old and young. 
And praise to him would surely rise from every \\\) and tongue. 

There'll be no cross for men to bear when true religion rules, 
'Tis the unnaturaluess of creeds which makes religious tools. 

We'll worship with as much of ease as we shake hands Avith friends. 
When man is rightly understood, and God with nature blends. 

As easy as one eats or sleeps, or reads a pleasant book, 
So easy then w^e'll worship God, and in the future look. 

This glorious time is coming on by man's progression driven. 
But for old fogies, creeds and trash, we'd find it had arriven. 

True religion is true manhood, all our powers in good attune ; 
Then every action is devotion, like singing of the birds in June. 



32 Common Sense Theology 



Who is the Wise Man ? 

Who is the wise man ? Is it he who fills his coffers full 

Of greenbacks, gold and mortgages, to guard his earth-life well? 

Is it he, who, Solomon-like, fills all his senses full 

Of passional life, and then cries out, " Vexation ! O how dull ! " 

Or is it he who labors hard for great historic lore, 

Who penetrates the ages past for knowledge hid of yore? 

Or is it he who learns to speak a hundred different tongues. 
Who tours the globe and tells you Avhere each dialect belongs ? 

Or is it he who calculates, by astronomic rules, 

The distance, weight, and magnitude of comets, suns, and worlds? 

Or is it he who penetrates the bowels of the earth. 

And finds strange fossils, which proclaim his geologic worth? 

Or is it he who trains himself to lift two thousand pounds, 
Or hit a target half a mile at ten successive rounds? 

Or is it he who climbs a throne to wield a sceptre there. 
To deck himself in tinsel robes and live in courtly glare? 

Or is it he who seeks renown in awful daring mood. 

Who, Booth-like, shoots an Abraham to ring his praise abroad? 

Or is it he who doth aspire to lead an armed host. 
To carve his name in history like Ciesar's of the past? 

Xay, none of these are wise men, according to the rule 
Which comprehends an endless life in wisdom's higher school. 

He's the wise man who doth strive with all his mirfht and main 
To get the masCnj ofJiimself^ and rounded manhood gain. 

For without this it matters not how great in other ways, 
'Thout self-control and harmony the De'il with manh()od plays. 

Greater is he who ruleth well his own rebellious spirit. 

Than he who takes a city in arms and gets but warrior's merit. 

]Man's present and man's future joy on this one thing depsnils : 
Self-poise, with manly growth of soul, herewith all virtue l)lcuds. 

He is but foolish who doth fail to make the most of I; 
Soul-gain, self-gain is all the gain that is not doomed to die. 

WJio is the Fortunate Man ? 

If fortune were a living thing we'd liken it to this : 

A freaky bird of plumage gay which marksmen mostly miss. 

Sometimes in reckless haste she'll fly directly in one's face, 

And then, again, she's shy's a fox — who catches must give chase. 



in Ttough Sliod Rhyme. 33 

Sometimes she lights upon the man who Ims enough ah-eatly, 
Then tlies away without a sigh IVoni the helpless needy. 

Sometimes she lights near by one's door, so tame you'd think she's 
But while you fix to make secure, she flies — away she soars, [yours, 

Sometimes the fowler sets his snare with eveiy hope to catch. 
But while he waits Fate springs the net, and so his chicks don't 
hatch. 

Sometimes unsought, unasked, she comes, just like a friendly 

guest. 
Lays golden eggs and hatches them — with chickens you are blest. 

Sometimes, with prayers and earnestness, she's labored for and 

sought, 
But she don't pity, seemingly, at least, she won't be caught. 

Sometimes by some base stratagem she is unfairly caught. 
But she refuses long to stay, though earnestly besought. 

And when she goes she leaves you worse than before ytm caughtv, 

her, [tcr-.. 

To catch you bartered ofi' the wife, and now she takes tli^e daugh-- 

Sometimes she comes and stops awhile, and flatters all otuc's pride,. 
Then out she glides, and down you drop, on poverty's back to ride.. 

Sometimes the parents work like sin to give idle Jo& a start, 
But when young Jehu gets the reins, then over goes the cart. 

Sometimes the suitor thinks to get a fortime with his wife, 
But finds at length he's only got the torment of his life-. 

Sometimes the maiden thinks she can convert a ttrunken suitor. 
And marries him to get his gold, and gets a mess of [jcwter. 

Sometimes the miser saves his gains and hoaixls them all away. 
Torments himself with fears by night and anxious toils by day ; 

But by and by death comes to rob, takes everything he'is got, 
His heirs rejoice — " He's dead at last " — and hand him down to rot.. 

Now when he wakes on t'other side how lonesome he must be, 
No gold, no silver, not a friend — unfortunate man was he. 

Fortune favors the brave, 'tis said, but 'tis not so with all. 
For many a brave has died in rags — to fortune he'd no call ; 

Whilst many a stupid, lazy lout has had his arms filled full, 
And that, too, while so indolent the snare he Avould not pull. 

If fortimc fivors, bless the poor; 'twill make your soul expand",. 
Then when thou diest hearts will throb, and angels take thy hand,. 

And say, "Come up, thou righteous doer, thy deeds have come 
A starry crown of blessedness for thee we have in store." [before, 



34 Common Sense Theology 

If fortune sliiius you, be content, it may be for the best, 

'Twill not be long, though rich or poor, ere in the grave yon rest. 

There, be assured, no mortal Avill be measured by the purse, 
But great possessions not well-used, may enter there to cursq. 

So be content, pray Agur's prayer, rest on th}-- Makers arm. 
Then, rich or poor, you will be blest ; there none can do 3'ou harm. 

Let all remember, Wisdom rules by day as well as night; 

Pope told much truth when he declared, ''' Whatever is, is right." 

I'd say the same with this affix : Is right as it can be, 

'Till God has had more time and chance to better it, you see. 

'Tis plain, conditions always must determine what shall be, 
He's fortunate in widest sense who can from sin keep free. 

Good fortune comes alone to him who grows in moral worth. 
He's richest who shows longest lines of progress from his birth. 

He onl}"^ lays up ti«asures where no moth or rust can reach, 
All other i2:ains arc sure to fail, as did the Teacher teach. 



Who is the Neighbor ? 

Who is the neighbor? Is it he who pays you all you lend? 
AVho, when you do a kindly act, returns it like a friend? 

Is it he, Avho, though poor, yet good, accepts your favors well, 
And promises with grateful heart to make your praises swell? 

Is it he, who, ignorant of the finer, better feelings, [stealings? 
Would take your gifts as so much gain, the same as thieves their 

Is it he who has sunk so low in beastly self-abuse, 

-He meets your efi()rts to relieve with a drunkard's senseless curse? 

Is it she whom want and lust have driven near to hell? 

Who laughs at you for proflered aid, and scorns your virtue well? 

Aye, all of these are neighbors, and others too I'll mention ; 
Thine enemy — the worst one yet — he greatly needs attention. 

And can there be another? one harder slill to bless? 

Aye, he's the man thou'st injured, sir: to him thou must confess. 



Wlien Does Man's Probation End ? 

"'TIS loudly taught by some divines that all improvement ceases 
As soon as mortals take the boat which over Jordan crosses ; 

But let us see how this accords with higher law and reason ; 
It may be found a pious fraud, or worse, impious treason. 



in Hough Shod Rhyme. 35 

While man has love for happhiess, while good deeds have 

reward, [Lord. 

While conscience has a home with man, there's chance to seek Ihc 

While sin doth lead to sorrow, while mortals can keep sane. 
While virtnc gets renown from vice, no mortal seeks in vain. 

AMiile aspiration dwells with men, no matter where they roam, 
Xo hell can hold a single sonl that longs for a holier home. 

While cause shall have its due effect, while man has power to will. 
While God controls by righteous law, there's chance for progress 
still. 

While man is man forevermore, and God is God the same, 
To end reform with this short life were folly in extreme. 

"There's uo repentance in the grave," shouts'the limitarian ; 
Then man must cease to be himself — accept ye this position? 

Then law has nought beyond the grave to do with man's unfolding, 
Death fixes him in heaven or hell, a fossil, time unending. 

What disproportion in your time allotted for reform. 
Compared with that eternity where mercy has no home ! 

This life ! 'tis but the A B C of countless volumes there ; 
Ere man has learned his letters well, you fix him in despair ! 

This life ! 'tis but a breath compared with infinite duration ! 
A unit in the balance with uneuding computation. 

This life ! 'tis but the nursery, the place of germination ; 
Here, souls take on identity; there, growth 'thout limitation. 

What though the child be wayward born ; aye, reckless for a 
The chastisements of endless love Avill rectify his bile, [while? 

And tone him up to manliness, so he, like Tarsus Saul, 
When broken to God's harness, shall become the mighty Paul. 

The Lord has time to unfold man, and certainly he'll do it ; 
He takes delight in growing men, forever he'll pursue it. 

That great injunction, "Grow in grace," belongs to all existence ; 
Yon selfish saints curtail the term, you'll need some grave re- 
pentance, 

Before you'll reach that sinless place where progress has an end, 
AVhere growth in grace shall swell all hearts with pity for the fiend, 

With love for all whom fate hath cast in hard uneven mould, 
AVho need perhaps a thousand years to rub their dross from gold. 

O ! if God's mercy don't extend beyond this mortal life, 
He's but an insignificant God, except it be in strife. 



36 Common Sense Theology 

It' God Inis any attribute not in itself eternal, 

Then mercy may in him die out and leave him quite infernal ! 

Yo saints for^-et that God is love, and love eternal, too. 
And will in time all sin destroy and bring the sinner through. 

Though ages ])ass before he can in ripeness gather some, 
Yet he through faithful law shall work until the vilest come. 

To save the good, and them alone, were but an easy thing; 
He'll conquer every grade of guilt, make hell his praises ring. 

The Ifecord says, he'll conquer not only death and hell, 
But rob the grave of victory — think you 'tis written well? 

If every knee shall bow to him, and every tongue confess, 

! tell us, pray, who's left behind to wallow in distress? 

Does simple power give man the right to act the brutal part? 
Or docs it give the call to show a kinder, better heart? 

Shall God then act revengefully because enthroned above? 
Or shall he reign a pattern there of mercy, truth, and love ? 

Shall man be taught to curb his wrath, and render good for evil, 
While God's allowed to whet his ire and send men to the devil? 

Where'er repentance reaches man, there love pours in her oil. 
Forever softening stony hearts and making richer soil. 

God never lets his chances slip, sees every open door. 

And walks right in as Jesus did, '' How are you sinner — poor? 

If so, I'll make you rich in faith; believe me, and bo good. 

1 cannot aid you till you get into a humble mood. 

Men think me haughty, hard to reach, because I am a God, 
They judge me by themselves, no doubt ; / shake no tyvanCs rod. 

I am rejoiced whene'er I see the penitential tear. 

And shall be till the last repents, no humble soul need fear." 

God's gracious Jesus did not try to call the righteous home, 
The dutiful were his before — the prodigal must come. 

If Christ could seek the publican, and harlot, too, to bless, 
Will goodness in the other life be after doing less? 

And what shall goodness find to do through all eternity's round. 
If sinners all are locked in hell, away from sight and sound? 

W^hat I — none to pity ? — none to aid ? no chance for merciful deeds ? 
The wicked all shut up in hell? — away, such merciless creeds ! 



'Twould cause rebcUiou in the ranks of heaven's goodly host, 
And make them cry, ' O, God! you're hard! we love the sinner 
most ! " 



in Rough Shod Rhyme. 37 

Then down to hell in haste they'd fly, with mercy in command, 
And shout this proclamation there — "Probation has no end!'' 



Does Man's Real Duty and Interest ever Conflict? 

Man's real interest ne'er conflicts with any real duty, 
For dutj is true interest — they blend in moral beauty. 

'Tis only with shortsighted men that ever they conflict ; 
Then policy, not principle, controls them when they act. 

That policy-men are quite unwise, it is not hard to show ; 
They pay too dearly for their gains — I'll tell you why 'tis so. 

The sugar of to-day, ofttimes, is only gall to-morrow, 

And what gives pleasure now, mayhap, will end in double sorrow. 

We must not reckon for a da}--, but for all coming time ; 
Clean duty smiles approvingly in every age and clime. 

Now ev'ry act of will in man improves or hurts his soul ; 
Hence policy is foolishness, well proven by this rule. 

But O ! how hard for ungrown men to realize the fact 
That duty would forever kee[) self-interest intact. 

Men, quite renowned, too often think 'tis policy that wins, 
And make some high profession stand a scapegoat for their sins. 

But wisdom says such policy is foolishness boiled down ; 
Long practice in that art will yield a most ignoble crown. 

A laughing-stock to wejl-bred souls, a shame to him who wears, 
Good evidence of sham within, this crop of well-sown tares. 

Now let us see how policy Avorks in some of our professions, 
Where knaves have all the chance they want to cover their trans- 
gressions. 

The Lawyer's duty counsels men to lead a peaceful life ; 
But blear-eyed policy urges him to stir up legal strife. 

If men don't quarrel, how is he to get his bread and butter? 
And when they do he's glad, of course, and straightway makes a 
flutter. 

He says, "You are a fool to be trod on by any man," 

And he'll defend you if you will but tell him how things ran. 

And if yours be the unjust side, he'll argue all the tighter 
To get an unjust judgment on the man who's in the righter. 

His name for shrewdness must go out, or how is he to prosper? 
So right or wrong, 'tis all the same, he argues for the casher. 
He's in no haste to close your case, but prays yon to continue. 
For while your purse is plethoric, he thinks it bc«t to bleed you. 



38 Common Sense Theology 

lie makes a show of legal lore in order to deceive you, 
And when he's done, round charges will of greenbacks ranch 
relieve you. 

"With him, you see, 'tis policy from morning until night; 
He calls it shrewdness, if he can but keep it out of sight. 

The Doctor's duty urges him to keep his patient well, 
But too much health, he sees at once, upon his purse must tell. 

So, when he's called, he calculates what chance the case affords 
To swell his purse or give renown, hence ponders well his words. 

First, patient's ails are magnified to make his presence needed ; 
There is great danger, to be sure, unless his counsel's heeded. 

He knits his brows and shakes his head — they should have calted 

him sooner. 
But rather thinks he'll undertake — 3'ou arc not quite a goner. 

No matter if the sick arc made a little trifle sicker. 

His conscience, with his purse, you see, is not allowed to dicker. 

He calculates about how much his patient well can bear, 
Then puts him through " the regular," but urges l>est of care. 

And if, most like, he does not know Avhat ails his trusting patient. 
He's ready with experiments — 'twill swell the coming quotient. 

And if 5-ou make the least complaint that doses don't agree, 
He'll look so wise, you'll feel ashamed, and think it ought to be. 

But if at last his patient dies, with too much doctor-dosing, 

He covers all with Providence — "His time had come for going." 

But still he charges just the same for killing as for cure, [sure. 
He "did his best " — [to swell his purse] and that was right, for 

Our Ministers, quite often, too, act but the policy part. 
They prey upon the fears of men to reach their pursy heart. 

Unless they're where it pays the best to sugar-coat the truth. 
To please the rich old sinners there, who pay up well, forsooth. 

Their call to preach, most frequently, is but a business call. 

It does not come like fisherman's — the schools have taught it all'. 

Their godly calls from place to place must come through golden 
Unless the call's vl money call not one in ten can hear it. [trumpets, 

The'll preach with zeal against the truth, to sive t'leir narrow 

creeds. 
And put blind faith away ahead of righteous works and deeds. 

They're far more anxious for their creed than for the souls of men, 
They must not dare to step outside their "evangelical " pen. 



in Rough Shod Rliyme. 39 

These holy bliincl'rers, if attacked by common-sense :uk1 reason, 
Shout "Infidel! " — profound relief! — never out of season. 

They'll preach good neighbors straight to hell and never slied a 
If they don't join and pay up well — their calling is so clear, [tear. 

Their sanctimonious faces, so chilling to behold, 
Are painful signs of policy — a hunting after gold ; 

Or else an indication, far more dreadful to behold, 

Of faith in endless torments — to which they have been sold. 

Their chance for social perfidy so widened by their call, 

Church hist'ry says is well improved, though hist'ry tells not nil. 

The "dear, good sisters," in their wards, while negative at heart. 
Are trained to cheer these pious priests and act the loving part. 

"Shew pity, Lord, O ! Lord forgive " these sacred policy men ; 
The plow and anvil give a call thou wouldst not have them shun. 

All these professions thrive, you see, on other men's misfortunes, 
Hence very few live honest lives, exposed to such temptations. 

The weak in morals are unwise to risk their honor there, 

And stronger ones will be o'ercome, 'thout constant, honest care. 

Discretion is that faculty which takes a look ahead, 

Aud saves the coming future life from sorrow, shame, and dread. 

"The wise man," saith the Preacher, " foreseeth the coming evil 
Aud hideth himself, but fools pass on" — and meet their Devil. 

How many great professionals Avho ride on policy fame. 
In soul life take a hobbling gait, they're morally so lame. 

Ho ! Lawyers ! Doctors I Ministers ! give ear unto this rhyme. 
Your moral peccadilloes, all, will "give you fits" in tinrj. 

'Twere better, far, to soil your hands, and dig to get a living. 
Than compromise your honesty for worldly, outside glossing ! 

Aye, better beg with truthful tongue, than get much gold by lyincr. 
Whole lives of show will not offset your future shame and scorning ! 

Don't think your crimes of no account if not found out in doing. 
For souls don't die when bodies die — the future has a showing. 

This comes not by some special court, prepared to try your cases, 
It comes through compensating law, in safe but certain doses. 

It notes your every action — it numbers all your lies — 
'Twill pay you every farthing — for Justice never dies. 

Your every dereliction will be charged to your account, 
And being, too, on interest may sum a large amount. 

Which must be paid in pure chagrin, along your future track, 
'Twill meet you with a shameful dun, at every turn and tack. 



40 Common Sense Theology 

All unsound acts, though well concealed from every mortal eye, 
Will spot the soul, and leave a stain to shame you by and hy. 

Like tan upon your sunburnt face — or mildew on your lino!i — 
Your moral coward deeds will tell Just how much you've I)ccii 
sinning. 

And contrawisc, your good deeds, too, will get a faithful showing. 
Clairvoyance will disclose the whole — this fact is worth your 
knowing. 

Let duty, then, be uppermost in ev'rything you do, 

For ev'ry act of policy Avill be sure to put you through. 

Yea, ev'ry man is just as sure to meet his evil deeds 

As age is sure to come of years, or blades and stalks from seeds. 

]Man's duty is man's interest — always and everywhere — 

He is not shrewd who does not keep his conscience on the square. 



Mourn not for the Past — Live in the Present — Have an Eye to 
the Future. 

Why mourn for what is past and gone? If what you've done was 

wrong. 
And you now see the wrong, reform, just now, do right, bo strong. 
Fear not for what is yet to come — do now thy best we pray — 
The present cries, " Give me your heed, O ! bo a man to-da^^ ! " 
The past is dead ; now bury it ; the future's yet unborn : 
The present now is thy best friend — O, cherish, never scorn ! 
The present heeded, loved, obeyed, with all the light you have. 
Will I)less the future, crown the past, and smile though devils rave. 

(iivc me the man who's pluck enough to do just right, just now, 
In future he may sup with kings, though he now drives the [)low. 
AVhat mighty mountains have been scaled by single steps each now, 
The present used as reason prompts will crown the vilest brow. 

No matter what thy past hath been — if your not doad'roj:)ico — 
Thy future never need be worse than now without your clioico. 

Man's constitution is so wrought that good acts give him h:)p3, 
Which multiplied expand his soul and give it broader .scopo. 

^Onc earnest movcmont tow'rd reform is worth a million foars, 
One deed of virtue now performed may bless a thousand years. 

Whate'er we sow that we must reap, else law mast be repealed, 
Sow good seed now and you shall reap a h ip^)y fdturo yiol I. 
One talent well used now, my friend, is worth a doz-'i hi 1, 
The one will not be long alone if action prompt forbid. 



in Rough Shod Rhyme. 41 

Procrnstination cheats the soul, by overlooking^ now; 
Procrastination pays no debts, nor yet a single vow. 

'Tis vain to call on God for help whilst we've no will to work, 
God never stoops to aid the man who dares to act the shirk. 

O ! stupid soul ! you'd better sin, than idly backward tend ! 
For sinful action gives the hope that when you turn you'll mend. 

That all such will turn, I've no doubt, for evil prompts its cure, 
The prodigal, a case in point, declares the doctrine sure. 

Good parents love impulsive boys, though often quite astray ; 
Bold action seems to promise much when they have learned the 
way. 

Why Such Tips and Downs in liife ? 

This world has many ups and downs the wisest can't avoid. 
Our brightest prospects do, sometimes, get wofully alloyed. 

This comes not of God's special will — t'is what he can't prevent — 
His laws must have their perfect work though Ave get sharply bent. 

But there is this to comfort all — our goods exceed our ills — 
And in the long run heaven comes and every measure tills. 

But accidents let all expect, in this great world of change. 

And when they come don't fret yourself nor think it ver}^ strangg. 

Sometimes 'tis thorny, rough and hard, all through this mortal life. 
But, Lazarus-like, the change at death, may stop this terrible strife. 

Sometimes we do but just escape — just clear some awful grief — 
And then, again, while deep in woe, change brings us quick relief. 

Sometimes in self-reliant strength we glory in our power 

To ward off fate ; but ah ! what change comes o'er us in an hour. 

Sometimes in morbid fear and dread we suffer without need ; 
And then, again, we go it blind, and sorrow comes with speed. 

'Tis best, methinks, to keep quite cool — nor let one's spirits flag — 
Be up and dressed for all that's good, and let kind nature wag. 

"Great peace have they that love God's laws and nothing shall 

offend them," 
The worst that sorrow can do such is not to break, but bend them. 

There is no act nor accident that can destroy the soul — 
'Tis so elastic in its make 'twill over-ride the whole. 

Though all coincident horrors should pierce and bruise the soul, 
Eternity shall rectify — and recompense for all. 

So do not fret at anything — come whatsoever may — 
Let joyful hope in God's beyond, drive sorrows far away. 



4^ Common Sense Theolojy 

Twill not be long ore death shall cut the circumstantial cord 
A\'iiich binds you down in sorrow's hell — then patience gets re- 
ward. 



Thoughts Suggested by a Skull. 

fSED SOMUriMKS AT TIIi: OPKNIXG OF LKCTLRES 0.\ PHREXOLOGV. 

First, what of this skull? This wonderful box, 

Once the home of a sentient soul, 
Is brainless, — is empty — a thin hollow shell — 

Its owner has left its control. 

'Twas found near the base of the great Rocky R mgo 
Where the Chickasaws hinit for their game, 

A woman, no doubt, from its size and its shape, 
Though nothing is known of her name. 

'Twas given to me by an old Western Friend, 

Whose bus'ness was like unto mine, 
He found it, as now, with the brain all decayed. 

And soon it will be so with thine. 

I know, from its shape, she was gentle and mild, 
For Caution and Friendship are strong ; 

IIow pretty her face, we cannot well tell, 
Death mildewed and sent her along. 

What hopes and what fears, what sorrows and joys 

Have brooded within this thin case. 
There's no one can tell, for the owner is gone, 

And doubtless the most of her race. 

She may have been blest with many kind friends, 
She may have been Sorrow's own child — 

What fortune was hers we hardly can tell — 
She dropt in that great Western wild. 

Well, fortune has freaks all o'er this wide world — 
There's none that may hope to esctipe — 

She sometimes well favors and sometimes she frowns - 
She mixes and all must partake. 

Some glide along smoothly quite thro' this short life. 

But the future is yet to be met — 
No knowing what sorrows are in the beyond — 

For sorrow, there's time enough yet. 

Aye, sorrow must come, for all need a taste 

To soften and open the heart. 
There's none can well feel for others' hard luck, 

Until they have shared a good part. 



in Rough Shod Rhyme. 43 

So do not be haughty ye fortuue-crowiied men, 

Remember there's time enough yet 
To learn you to live and to let live as well — 

Much sorrow must somewhere be met. 

How wrong then to meet a soul in distress 

With other than kindliest feeling ; 
The more one can shun, the more he may sigh, 

When Justice shall make her appearing. 

Our world is a world of singular mixture, 

Where goodness is struggling for life, 
And every one ought to give her a lift, 

And hasten the end of her strife. 

And every one would, did they but well feel 

Themselves to be part of the whole. 
And therefore not blessed in full till they felt . 

The throb of humanity's soul. 

My brother, be good, — be gentle and kind — 

Let no one get sorrow by you ; 
Then heaven will come — the angels will bless, 

And Conscience will ticket you through. 

Phrenology and its Teachings, 

Man's greatest knowledge, Pope declared, was man himself to 
know ; [show- 

But how to reach this knowledge fast, Pope did not — could not 

Phrenology then was not in vogue. Pope lived in stage-coach times. 
The toot of steam had not been heard, yet manly were his rhymes. 

He found in all of nature's works the steps of a fine gradation 
From tiniest worm to loftiest man — the climax of creation. 

But then why diifered men so much in gifts and powers of mind, 
And what the use of so much brain, Pope did not, could not find. 

But he set men to thinking, though, and soon there comes a Gall 
Who opes the door Pope could not find, and makes it clear to all. 

Pope's rich essay was prophecy of greater light to come — 
The noble Gall hath answered it — hath sent conviction home. 

He puts his hand upon man's head and measures all his mind — 
Tells where he's weak and where he's stron<r, why cruel, keen or 
kind. 

He gives to mental philosophy a real, tangible ])ase — 
Discovers the law which hits the facts in every given case. 

He shows that gifts come not of grace, in any special way, [day. 
But come through law and circumstance, as sunshine brings the 



44 Common Sense Theology 

He shows that man is not depraved, in any total sense ; 
But has a top brain full of good to veto wrong propense. 

He shows, too, that man's lower brain is normally all right; 
But uncontrolled, or in excess, distorts his moral sight. 

Me makes it plain to every man, of wise and clear perception, 
That a knowledge of its principles should- govern education. 

And stiange, it seems to me, that all who wear the human head. 
Do not profoundly question it, where'er it may be read. 

It has more deeply stirred my thought than any theme beside — 
.las solved full many a mystery I coivld not w^ell decide — 

'Till I found this key to nature — this steam-car road to truth 
Which shows just how to study man, and how to teach the youth. 

And, furthermore, it shows us how religion got its birth. 
And what it is that constitutes its real gist and worth. 

It lightens old theologies, and makes them clear as day — 
Points out their inconsistencies, and shows a better way. 

The doctrines of Phrenology do clash in good degree 
With stereotyped opinions — but progress is our plea. 

No thought of party, priest, or prince, should bar us from the truth. 
Or hinder the car of progress — or hush the why? of youth. 

For nought but truth can do us good, and nought but error harm, 
That soul who rests upon the truth need never fear alarm. 

So while I've more of love for man, for truth, and right, and God, 
Than ancient dogmas, I must speak, though churchmen shake the 
rod. 

Good Heads and What Follows. 

Good heads are those in which all parts are rounded into harmony. 
With top enough to rule the rest, and prompt to all integrity. 

We can, perhaps, the best describe what heads are good and true, 
By telling what well-balanced ones will never prompt to do. 

Give me the man whose head portrays a soul that loves the right ; 
He'll never go to church by day, then rob you in the night. 

He'll never make loud, lengthy prayers which say, " I'm holier 

than thou," 
Then turn again to w^allow'ing, as doth the dirty sow. 

He'll never tic the mad-dog by an india-rubber string, [Spring." 
Then, when the "greenies" come around, "steboy — go take um, 

He'll never praise a thing for sale until the buyer's got it, [did it." 
Then, w'ith a wink, turn round and say " 'Twas cute — the way I 



in Rough Shod Rhyme. 45 

He'll never visit patients twice, when once wonlcl do as well, 
Just to get the doctor's fees, on which to make a swell. 

He'll never nrge a man to law, whose case has no foundation, 
With nought to prompt him but his love for Mammon, pomp and 
station. 

He'll never preach to please the crowd, for sake of big donations. 
Nor have a special call from God, to cover gold temptations. 

He'll never preach in times of peace about an endless hell. 
And then hurrah for bloody war — 'tis such a brimstone "sell." 

He'll never go and decorate our fallen heroes' graves, 

And swing his .hat in praise of souls his gospel never saves. 

He'll never write opponents down to raise himself thereby, 
Nor be so party-spirited he'll for his party lie. 

He'll never shout for " Honest Abe" as though he loved his country, 
Then shoulder arms just long enough to jump a thousand bounty. 

He'll never blow against the " rebs " as did one "Brandy Andy," 
Then, settled in the nation's chair, act the Namby-Pamby. 

He'll never tell a homely maid she's handsome as a picture, 
Just because her father's rich and she the only daughter. 

He'll never court with bad intent, nor trifle with affection ; 
He'll never marry but for love, nor then without reflection. 

He'll never swallow alcohol, to multiply his riches. 

Nor let his moral rags hang out, for want of timely stitches. 

He'll never stand a laughing-stock, to lovers of good order. 
Because of shiftless indolence, nor hate the true recorder. 

He'll never call his neighbors knaves, because old Adam sinned, 
Nor prey upon necessity — nor swear to raise the wind. 

He'll never claim salvation through the virtue of another. 
While he is careless of his deeds, and would his conscience smother. 

He'll never worship that strange God who hung eternal life 
Upon a tempting apple-bough, while serpents charmed the wife I 

He'll never trust in slavish forms — in prayers, or sacred rites. 
For that salvation which is due to him alone who flghts. 

Give me the woman, too, whose head rounds into symmetry — 
Whose life and actions all bespeak her inward harmony. 

She'll never meet her friends with smiles of loving approbation. 
Then slander them behind their backs — it smells of sulphuratioa. 

She'll never tell her children lies for lack of patient rule. 
Nor threat to skin them all alive, unless she's quite a fool. 



46 Common Sense Theology 

She'll never hunt the st.arvinf^ poor, with baskets full of tracts, 
Nor pray for God to feed and clothe while bend-h\^ under packs. 

She'll never scorn those loving souls whom folly caught with traps, 
While secret sins, far worse, her own, are waiting judgment-raps. 

She'll never pass seducers by with trifling condemnation. 
Then hiss at fallen trustfulness — 'tis pompous degradation. 

But whether male or female heads, it matters nothing which. 
Unless they prompt the Golden Kulc, their wearers need God's 
switch. 

And that they'll get, for God is bound to round us out full well. 
And make us worthy of our life — so shall existence tell. 

Give me the man who's got the pluck to speak the truth right out, 
For when we have to deal with such, we are not left in douI)t. 

Give me the man who worships God from love of righteous rule. 
And not from fear of punishment, which makes the slavish tool. 

Give me the man who's too much heart to doom to endless hell 
His weaker brother, who's not yet learned the art of doing well ; 

Who don't yet see that all his sins like canker, rust and moth. 
Will gnaw his stock of happiness, 'till it is little worth ; 

Who thinks his sins are 'gainst his God, and not against his soul ; 
That, somehow, Christ will cancel thcni and make the rotten whole. 

Poor thoughtless man, "your head's not level," no sin can be for- 
given ; 
Just laws would cry out mockery, and devils dance in heaven. 

When man can tread on burning coals and never scorch his feet. 
Then he may t)rcak God's righteous laws, their penalty not meet. 

If not just now, twill surely come — all causes have effects — 
God's throne in justice cannot stand, while sinners he elects. 

All sinfulness must be outgrown, ere heaven in full can come ; 
But hell can't hold one single soul who longs for a holier home. 

Come, then, ye modest doubting souls, see if your heads are level ; 
If so, unfold and magnify, with gods then you may revel. 

If not, 'tis time that you commenced the work of true repiirs ; 
To hn-el up and harmonize, may cost the work of years. 

But then it should, it must be done, ere happiness in full, 
Can come unto thy growing soul ; youv load \v.n\Q else can p;ill. 

With just your head, your heart, yoar hands, you've got to clinih 

for life ; 
So don't be waiting round for help, to-day commence the strife. 



in Rough Shod Rhyme. 47 



Bad Heads, and WJio^s to Blame, 

"Now then," sa\'s one, " if Nnture has, throup;h ancestry now dead, 
Entailed on me the nnsought curse of an unbalanced head. 

Am I to blame, though I have bent to sinful action strong?" 
No, no, my friend, you're not to blame — to censure you is wrong. 

True souls would pity, not condemn, would guard, not tempt thy 

soul ; [whole. 

The sick, says Christ, need healing aid, and not the righteous 

Now if you do as well as you, with your proclivities, can, 

The time will come, O ! wounded soul, when 3'ou may be a man. 

To make the best of what we are, should be our constant aim. 
For he who rules unruly will, earns more than conqueror's fame. 

That grand well done which you may claim in each progressive act, 
AYill give you joy those never feel who never were thus wrecked. 

If thou art faithful o'er a few things then rule thou over man}^ ; 
O ! do not barter what you have, though be it but a peuny. 

God never yet, it seems to me, gave life to one poor soul, [trol. 
Who'd not the power, were it brought out, to give complete con- 
But if that power lies hidden deep beneath ancestral sins, 
A dozen threescore lives may pass, ere virtue fully wins. 

So don't despair, though oft you fail — day always follows night — 
Then bravely grapple with thy faults, and you'll come out sun- 
bright. 

Though good heads are a weighty prize, the bad are better. than 

none; [tone. 

For somewhere down their future course they'll get a righteous 

There's none so badly out of fix we may not hope for them ; 
God's laws will surely frictionize, until it reach the gem. 

But when the laws of propagation are fully understood. 
Bad heads won't be so very much more common than the good. 
Then parents will be less inclined to cast 0:1 Providence 
The fault so often well produced by their own negligence. 



WJiy Differ Men so Widely? Why? ivhy? ivhy? 

Why such freaks of fortune among the sons of men ? 
Why so many ups and downs in human life? And then, 

Why differ men so widely, if Infinite Wisdom rules? 
Why are some wise and lucky, and some unfortunate fools? 



48 Common Sense Theology 

Why are some born to plenty, and some to shame and w.int? 
Wliy are some beautiful in person, some homely lean and gaunt? 

Why curls the hair of this one, whilst that one's lays so' straight.? 
Why sticks up some like bristles, and why that woolly pate? 

Why red, why brown, why black, why white, the hair, the skin. 

the eyes? [wise? 

Why tall, why short, why thick, why thin, your bodies, thinkcs 

Why are some heads of massive size, and some of small dimen- 
sion? 
Why are some quick to take the hint, some dull of apin-ehension ? 

AV'hy are some heads so angular, and some so smooth and round? 
Why here so much of common-sense, and there so little foun I? 

Why are some heads so full on top, and some so fliit and low? 
AVhy do some people throng the church, whilst others never go? 

Why are some heads so thick and wide, and souk; so thin and 

square? [swear? 

Why do some speak in modest terms, whilst others curso and 

Why are some hearts as hard as stone, and some as soft as wax? 
Whv are some prone to hide their faults, whilst others own their 
lacks ? 

AVhy are some faces full of soul, and some sd l)lauk and drear? 
Wh\' do some meet you with a smile, whilst others give no che(;r? 

Why are some proud and haughty, and full of self-conceit? 
Whilst others meek and lowly, would scorn to act the cheat? 

Why arc some quick and lively, and ready too to work? 
Whilst others fat and lazy, incline to act the shirk? 

Why are some strong and healthy, with very little brains? 
Whilst others, frail in body, are bound to hold the reins? 

Why are some highly gifted, with power to breed a name? 
Whilst others, bigger headed, must die unknown to fame? 

Why talks this man so glibly, whilst that one rarely speaks? 
AVhy sounds this voice so blandly, whilst that one only squeaks? 

Why sings this maid so sweetly, Avhilst that one can't learn how? 
Why here so thin a forehead, and there so broad a brow? 

Why reads this lad so readiljs whilst that one ])luuders on? 
Why writes the reading blunderer, so prcttilj-, anon? 

Why reads this maid the novel, whilst that one calls it trash? 
Why weds this one true manhood, whilst that (mic weds the cash? 

Why are some ladies neat as wax, and others rather — "sluttish"? 
Whv are some maidens frank and true, and othors quite coquet- 
tish? 



in Rough Shod Rhyme. 49 

Why takes this man to learning, whilst that one takes to art? 
Why shuns this man his duty, whilst that one acts his part? 

Why chew some men tobacco, whilst others only puff it? [it? 
Why do some hate the nasty weed, whilst others choose to snuff 

Why hugs this man the bottle, Avhilst that one hates the smell? 
Why stirs up this a quarrel, whilst that one tries to quell? 

Why is this striking difference, in all the aims of life? 
Why seeks this man a lump of gold and that a pretty wife? 

AVhy are some tongues as smooth as oil, and others blunt and rough ? 
Why do some soap and flatter you, whilst others kick and cuff? 

Why do some people love to laugh, whilst others want no fun? 
Why sports the fop with maidens' hearts the rustic with his gun ? 

Why worship some a god of power, and some a god of love ? 
Why arc some cross as tigers, some gentle as the dove? 

Why strive some men for wisdom, and others but for pelf? 
Why do some live for others, and others but for self? 

Why are some prone to progress, whilst others stand stock still? 
Why do some shilly-shall}^ so, whilst others have a will? 

Why are some full of stratagem, and others fair and bold? 
Why are some so warm-hearted, and others icy cold? 

Why are some frank and honest, and truthful till they die? 
Wh}'- others so deceitful, they're bound to cheat and lie? 

Why is this mighty difference? — ye wiser tell us lohyf 
Has God to some been partial?? or is the charge a lie??? 

THE ANSWER WHY. 

If God by special action has made each one as he is. 
Then he's a mighty partialist — if we've a right to quiz. 

But if through general laics, by circumstances bent, 

Our differences could-not-be-helped, why then we've no complaint. 

And that's what I believe, my friend, Hwas not in heavevbs power 
To make us better than we are, up> to the present hour. 

If so, 'twere evidence that God had scarcely done his duty, 
Which most profoundly militates against his moral beauty. 

From this great truth there's no retreat — 'tis patent unto all — 
Self-evident to him who thinks — despite the fabled fall. 

Does any feel to murmur? — just think which you'd prefer — 
Your being as it is just now, or death fouevermore. 

Would non-existence be preferred to life in lowly guise ? — 
Each beating heart cries O, no, uo ! — the meanest lifers a prize. 

4 



50 Common Sense Theology 

And though it be nn ago before it bear much heavenly fruit, 
Still it shall sing the angel song — 'tis quite above the brute. 

Phrenology steps with boldness, into that awful reach 

'Twixt partial gods and diff'ring men, and closes up the breach. 

And thus it reconciles the world, by hushing its complaints, 
It does not blame the sinner much, nor does it laud the saints. 

It sees in the shape of the head prime cause for the doings of man, 
And asks, in the name of its God, as teacher to lead off the van. 

"But ah," say you, "Phrenology smacks awfully of fate, 
And leads right on directly to the Calvinistic state." 

"Well, what of that? — if it be true 'tis just the place to go ; 
Truth will not budge one single inch for either high or low. 

Fate is, I see, in truth allied to progress for the whole, 
And never wills destruction to one single human soul. 

It spreads its brawny arms and says, "Come hither, all as one, 
Then tutors them till each is fit to be an only son. 

The sooner one makes up his mind to look truth in the foce, 
The sooner he ma}^ hope to be an honor to his race. 

Xo manhood can a mortal gain that's worth a single sou. 

Till he resolves to follow Truth, and let her lead him through. 

Let cowards fear to trust the truth, and paddle round the shore, 
Hoist thy sails, give Truth the helm, then let the billows roar. 

Let no Bil)lc, Priest, or Pope, bar me from searching thought ; 
And everything I wish to know, in Reason's name is songht. 



The Fatalistic Conditions of Life and the Moulding Power of 
Circumstances, 

I've yet to learn if lives the man who's not a child of fate. 

If 3'ou know one please point him out, and tell me of his date. 

I'll ask you where he took his start, and if himself he made ? 
And how much hand this freeman had, in shaping out his head? 

Did fancy of his own produce the color of his hair? 

Did he by his own will give face its form, so rough, so fair? 

Did ho, by choosing, have his birth in Burmah? or in Rome? 
How much direction did he give about his childhood's homo? 

His gender, did he fix on that, and tell what sex he'd be? 
Beard, or no beard, did he say which? — the answer is not he. 

His mother tongue, did he say what, and have it as he wished? 
Or did he take what came along, as did the bay who fished? 



in Rough Shod Rhyme. 51 

His early teachers, were they all instructors wise and good? 
Was Peter Parley his first choice, or Avas it Robin Hood? 

Who taught him first of heaven's will concerning future life? 
The Partialist, or Infidel, or did they both in strife? 

What Bible did he first peruse, the Koran or the Sliaster? 
Or was it Hebrew, which we think, is onward rather faster ! 

What idol did he first adore, who was his father's god? 

Some Hebrew, Hindoo, Pagan thing that wields a despots rod? 

Or did his father spurn all gods, by whomsoever taught? 
Then bow himself before blind Chance, that unknown gcd, onc.e> 
sought? 

In later life how goes the strife, did he by will control [soul? 

The "powers that be" which all can see help, shape and form the 

Or did he move as moved upon? — could he 'thout wind set sail? 
And when the thimder storm came on, could he prevent the hail? 

Now Avho can say that he is free and suflfers no control ? 
The very elements we breathe expand or cramp the soul. 

"It seems,'' says one, "that I am free to walk, or sit, or stand, 
Or do what ere I please to choose, without the least command." 

It seems, too, that the earth stands still — and that the sun rolls 
round — 
But wider, broader views declare that theory is unsound. 

Man's just as free as water is on a descending plane ; 
Or as the seed which being sown is free to yield again. 

Man's free to do whate'er he wills, if so it be he can. 

But whence the force that sets his will? — that lies aback the man. 

Man's will is but another wheel in God's machine of fate, 
And all essential to the gear — though it be all innate. 

It works the same as does his heart, by forces brought to bear, 
And whether weak or strong in him, is owing to the gear. 

Man's but a link in Nature's chain — a bud on Nature's tree — 
A passenger on Nature's chain — how then can he be free? 

Inherent power and circumstance make all men what they are, 
As these direct we may advance to wisdom or to war. 

Think you the pear, the poach, the plum, hath sufiicient power 
To tell how fair it may become? — or whether sweet or sour. 

As 'tis with fruit, so 'tis with men — we did not form our natures — 
We're only fruits of Nature, then, hence circumstantial creatures. 



52 Common Sense Theology. 

And 3'et 'tis well — mid foted, too — that men should boast thoii- 

freedom, [dom. 

And damn their neighbors, who curtail, down to the nether kiiig- 

And then, in turn, jet damned themselves, and feel that they 

deserve it ; 
But ftite intends to push men up into a sphere above it. 

'The sooner there, the sooner free from slavish, hurtful passion 

The freest men have well outgrown this rough and tuml)le fashion. 

'Crude conditions make crude men — better conditions, better — 
But conditions, good or bad, rule men to the letter. 

Tkat circumstance oft makes the man we've proof to large amount ; 
:He who disputes has not observed, nor traced things to their 
fount. 

How many a man both wise and good, has died Avithout renown, 
And just because the circumstances on him severe did frown. 

How many a knave, nnwise and base, has left a royal name — 
And just because the circumstances conspired to give him fame. 

How trifling, too, the circumstance which makes or breaks tho 

man — 
A word, a look, a thought or step has opened up the plan. 

Yet no one should of life complain, for Justice has the helm — 
This life is but the opening scene to an eternal realm. 

No night so dark but hath its morn, no day without its night; 
Then bravely breast the fjited storm and work with all your might. 
And you whom fate has smiled upon, be humble, O ! be kind 
To those whom fate has frowned upon — for Justice stands behind. 
He may be slow, but he is sure, he's stern, but yet he's true, 
He'll not destroy by circumstance, nor save a chosen /e?t?. 

Thus wags the world — now np — now down — Fate smiles — 
then frowns again — 
Man's freedom's like the troubled sea — or as the driven rain. 

His present state, like weather vanes, shows how the wind is 

blowing. 
But how 'twill point in future days he's little means of knowing. 

This much let all remember well, that principles don't change — 
All plans and hopes well built on them fate cannot disarrange. 

And, furthermore, don't look for much where little has been given ; 
Nor spurn that brother who's too weak to trot with you to heaven ; 
But take him by the hand and say I'll help thee, weaker brother, 
" The bruised reed I will not break, the smoking flax not smother." 



in Rough Shod Ithyme. 53 

The vilest man is l)ut one's self, if born and bred as he ; 
And if his vices don't enslave, O ! what but fate makes free? 

What folly, then, to kick and cuff, or hoot your fellow man — 
The measure that you mete to him, must come to you again. 

Ye who mock your fellow-man must mock his M;iker, too. 

And hence you've not the least redress, Avhen others mock at you. 

The purest kind of charity is gendered by this view; 
By it the term, "God's All in All," is proven to bo true. 

Still fate hath power o'er Jehovah, my reason bears mo witness, 
He cannot v^ork but b}^ the Jwo of an eternal Jitneys. 

And his wisdom lies more surely, in his willingness to be. 
Forever guided by that fitness — hence, eternally he's free. 

And when man has well decided to adopt Jehovah's rule 

Of submission to that fitness, he has entered freedom's school ; 

But until then he dams the stream of fitness in its flow, [woe. 

And breaks the current of that stream, and hence comes sin and 

When man gets more of wisdom, though, he'll tear away this dam, 
And float upon life's current then, as sinless as the lamb. 

And as he grows in knowledge the more and more he'll see 
The fates have well determined to make man sinless-free. 

Aixd his freedom well advances with his wisdom as he goes. 

So that somewhere down the future he shall conquer all his foes. 

The power to reason has its source in eternal freedom ; 
And when perfected will deliver every soul from thraldom. 

But Avhile man's wisdom is perfecting, he'll be swaying to and fro ; 
Now be sinning, now repenting, till he learns just how to go." 

Fate and wisdom are like wedges, head to point inclined ; 

Fate grows less as wisdom strengthens ; freedom's at the ujjper end. 

So fate with reason, grandly wedded, promise for the future, 
Exalted manhood to each man when he's had time for culture. 

Now do not think I'd have men drop into a listless state, 
Because they stand encircled in the arms of mighty fate. 

For one great truth of fate is this — the innate laws of God 
Make man account for every deed with an unflinching rod. 

No other way could man be taught the lessons of existence — 
The fitness of the laws of life — the folly of resistance. 

No other way could man attain to knowledge or to bliss, 
Since all things would unstable be, if it were not for this. 

Let fate then, much encourage us, since we've discerned the law, 
And spur us on to remedy our each and every flaw. 



54 Common Sense Theology 



Motherhood and Fatherhood. 

O ! what a joy to woman's heart creative power should brhig, 
Earth's grandest possibilities around this function cling. 

It does forever yield her sex the acme of all praise. 
Because creation were a blank without her aid t;) rais3 

Immortal beings out of dust into the realm of thought, [nought, 
Where progress takes them on to bliss ; without her man were 

And nature would forever sigh o'er lack of culmination. 
And die, at last, of grief, for want of thoughtful recognition. 

But ah ! this power to nourish into life undying souls to grow 
Throughout a whole eternity, I am compelled to know 

Is held in very low repute by thousands of our mothers. 

Who fain would shun it as a plague, more loathsome than all others. 

Maternity they ne'er accept only as a burthen — 

A kind of drudging female curse, never to be chosen, 

Nor yet endured till they have tried with all their might and main 
To save themselves from motherhood, and hence from family gain. 

But how can woman fill her sphere while she contends in strife 
'Gainst nature's Avish to bless more souls with everlasting life? 

Now, inasmuch as nature has, in wisdom laid the plan, 
For women to be instruments, in giving life to man, 

What right have they to spurn the call in nature's wisdom given, 
To multiply existences — and start up souls for heaven? 

They've none, you see, and such but pray for everlasting death; 
The boon received and not transferred, curtails their right to breath. 

It seems to me, if any Avoman deserves to fail of heaven. 

It is the one who kills her babes before she's borne her seven. 

Is not the loving fruitful mother, the worthiest of earth? 

Can thoughtful^ien but worship her who gloried in their birth? 

As being is the richest gift a mother can bestow, 

So mother is the sweetest name we mortals ever know. 

Does any woman pride herself on children few in number? 
And count herself more wise therefor ? 'Tis doubted, now remember. 

The marriage bond implies intent to multiply the race. 

Hence, those who wed and shun results, the marriage-bed disgrace. 

The means employed, results must come, or nature is outraged ; 
And she who wars with nature's laws, her devil has uncaged. 



in Hough Shod Rhyme. 55 

How muiiy mothers now cnclure this burnhig thought of shaino, 
"I've been a murd'rer of babes, though blessed with wealth and 
fame."' 

Say, is that woman womanly who closes up her ears 

'Gainst nature's frequent calls for life, because of cares and fears? 

Why should she feign, and make excuse, and say she is too frail, 
When poisonous teas and medicines augment her every ail? 

And were not hers a frail excuse, she ne'er had sought to marry, 
An honest frailty ne'er would seek a double load to carry. 

Full many a weakly Miss has made a fruitful, robust mother, 
Because she heeded nature's call — nor did with doctors bother. 

False pride, false life, and sqeuamishness, in fashion's ranks, oft 

frown 
On mothers of large families, who dress in homespun gown. 

And call them dumps, and breeders, and slaves to little brats. 
As though 'twere vulgar to grow men, and hint of dogs and c its. 

Let such remember Christ Avas not his mother's only son, 
Nor did a palace shelter him, nor was his bed of down. 

Nor is Ward Beecher all the child his mother ever had, 

There's many a Beecher sprang from her, that mother must be glad. 

God bless such mothers, they'll save the world from going to decay. 
Because in them dame Nature has an undisputed sway. 

Why ! nature has for ages been preparing to make mothers. 
Hence gratitude should prompt to give eternal life to others. 

Let mothers, then, do what they can [consistently] to swell the 
tide of life ; 
An everlasting joy 'twill be beyond this world of strife ; 

Unless there be an endless hell, of inextinguishable tire ; 
Then, mothers are but monsters great, fathers but misery's sire. 

How dare believers in such hell to venture propagation? 
Such awful daring shows they are but worthy some damnation. 

Ah ! never a mother yet believed there was a hell for hers, 
If so then children would be scarce, consistency infers. 

I know not which to censure most, fruitful hell believers, 

Or fruitless, false progressionists — they're equally deceivers. 

'Tis time all masks of falsity were torn from womau's face, 
So she might feel her grandest work to multiply the race. 

And if her duties in this sphere forbid extended knowledge. 
Her honest actions would transmit what's better, moral courage. 



56 Common Sense TJieology 

Mere book acquaintance does not give the best of education, 
Experience in honest life more surely lays foundation. 

For joy and progress in those spheres where child-birth cares are 

done ; 
Where honest mothers' fruitfulness great glory will have won. 

The time misspent in Fashion's courts, if used in getting knowl- 
edge 
Of Nature's laws, would well fit maids to enter Duty's college. 

And duty never frowns on those who love the good and true, 
Transgressors only find a hell, and such are not a few. 

As mothers' joys in honest life are far above all others, 

So miseries untold torment those married ones not mcjthers. 

Perhaps 'tis well that fashion's dupes eschew a mother's joys, 
Such minds as toys may satisfy might ne'er produce but toys. 

" Give children or I die " was once the loyal woman's cry, 
But now, "Give pleasure, do, dear Lord, no children — rather die." 

It is lamentable, indeed, that women well refined 
Should be so loth to multiply ; they say they're thus inclined. 

Because the}'- think their time and brains are worth too much for this, 
They'd leave such work for grosser minds, and " hurry on to bliss." 

Like Shakers they'd ignore the law which gave themselves a birth, 
And prove themselves unworthy of their own inflated worth. 

Eefinemcut and intelligence have need to be transmitted. 
And those too good to multiply are rather to bo pitied, 

Than praised for such undue advance, they're useless to the race, 
They arc so transcendental that translation meets their case. 

Let no one glory but in use — true minds are scarce indeed. 
And should be multiplied by birth, ere progress can succeed. 

That grand, old, Beecher mother did far greater work by birth 
Than ever good old Lyman did with all his pulpit worth. 

If like transmits its like 'tis plain the higher types must breeds 
Or else the lower overrun and grossness takes the lead. 

This is the reason why the race is still so deep in sin. 
Tobacco, rum, and war, and lust, most breeders were bred in. 

O ! ye who live in consciousness of high and holy aims, 
Transmit them, if 'tis possible, and answer Duty's claims. 

'Twill honor you through ages hence — this grandest work done 

well ; 
'Twill reach in its significance beyond all ken to tell. 



in Hough Shod Rhyme. 57 

Be mothers of 7nen, be Avomeu true, let nature be your guide, 
Let fashion and folly fizzle and fuss, Avhile onward with nature 
you glide. 

With circumstance appropriate no woman can do better 

Than to train herself for motherhood ; all manhood is her debtor. 

Perhaps you think I've too much zeal in such a cause as this, 
And if a female would incline to "hurry on to bliss." 

No, no, m}^ friend, I do rejoice — most heartily rejoice 
In having life — in being born — and hence I lift my voice 

In praise of noble motherhood ; — 'tis so sublime to be ; 
How else a thoughtful soul can feel, it puzzles me to see. 

Had mother failed to bear her seventh I'd not been here to-day 
To thank her for eternal life — or chant my heart-felt lay. 

Two other brothers, after me, are singing this same song 
In praise of mother Hamilton, to whom the nine belong. 

But motherhood in woman, hints of fatherhood iu man, 
A dual duty is involved in this creative plan. 

True fathers are as scarce, no doubt, as true mothers in the world, 
And condemnation brickbats are at them as fitly hurled. 

Men mostly marry without thought of fitness in their match. 
And take a wife from show or wealth because she is a catch. 

But hardly does the honeymoon pass by with such a match. 
Ere incompatibility begins to fight and scratch. 

And all the joys of wedded life are ended in disgust. 

As each the other tortures well with temper and distrust. 

But there they are, tied up for life, and the best that they can do 
Is to hide their shame and wretchedness and try to worry through. 

And by and by this marriage farce makes parents of the twain. 
And all their viler passions are just handed down again. 

The fire of love's pure magnetism has never melted down 
The dross of their asperities, so all their tares are sown. 

And thus the world is peopled with brutish men and women. 
Scarce one in thousands bear the mien of natiu-e's noblemen. 

Begot in hate and lustfuluess and nurtured well with grief. 
What blame to such a progeny were it to act the thief, 

Or even act the murderer ; while gendered thus in strife 
And soul-fed with the mother's hate all through its foetal Ife. 

Ah ! better that the world knew not of any law of union 

Than to tie up souls in misery whose hearts have no communion, 



58 Common Sense Theology 

And blast the man who hides hunself behind the laws of marriaiije, 
And there in lust compels embrace, he's but a beastly savage. 

And shame on all who wed without a perfect understanding 
'Bout parentage, else children will be cursed with douI)le dealing. 

And shame too on the man who fails to act the kindliest part 
Toward the mother of his children while in the bearing state. 

And vile the man who taints his blood with tobacco and with rum, 
And then transmits these hankerings to children ere they're born. 

No matter if a president — 'tis shameful anywhere — 
And every faithful parent will in mercy just forbear. 

Kind nature wdll, when love prevails in true harmonic union, 
Advance upon the parent stock, and hence the world's progression. 

Through happy unions made by chance the w^orld has got its gain 
In goodness, and in genius, too ; let happy unions reign. 

Let those unhappy fl}' apart as quickly as they may, 
No sort of good can ever come to progress by their stay. 

When noble men and noble women in love and pure delight 
Are joined by holy purposes the world is growing bright. 

Such unions need no man-made law to hold them well together, 
They're liolden by that higher law which men ne'er make nor 

sever. 
Should the dlvinihj of uses but govern every union. 
No devil would be sowing tares or gendering confusion. 



Where Parents Mostly Fail in Training. 

Good parents mostly fail in this — they do not try to show 
How causes and effects relate to bring man's weal or woe. 

The acts of life and happiness are so closely interwoven, 
'Twere folly in extreme to think of ever reaching heaven 

Without a close attention to our thoughts, and words, and deeds, 
For all of these afiect the life ; they are the very seeds 
Which, being sown, shall by and by yield sweet or bitter fruits ; 
Man's weal or woe is closely linked with all of his pursuits. 

They teach their children that their sins are all against their God, 
But whether or no against themselves, they rarely breathe a word. 

I fancy God is quite at ease about sins hurting him ; 

Sin hurts the soul wdio perpetrates — God's wrath is all a whim. 

An angry God ! — and full of wrath ! and wrath eternal too ! 
How warped the mind that teaches it — what mischief such men do ! 



in Hough Shod Hhyme. 59 

God's wrath, avo know, was loudly preached by ungrown Bible 

writers, 
But 'twould die out if it were not for modern holy ( ?) smiters, 

Who seein to think their duty is not fairly well begun. 

Until they preach the wrath of God — as ancients may have done. 

They seem to give but little heed to later inspu-ations, 

Where eye for eye and tooth for tooth have found their limitations. 

We pardon men of olden times for lack of finer feelings, 

But modern saints have no excuse for such unlovely teachings. 

We do conjure them all to preach that God is Love, nought else. 
And blesses every soul he can in the present and the future tense. 

Shall man be taught to curb his wrath, and render good for evil. 
While God's allowed to ivhet his ire, and send men to the devil? 

What inconsistencies are taught in God Almighty's name ! [tame ! 
What solemn blund'rers are our priests I how wordy — yet how 

The huvs of spirit-life and growth get scarce a moment's thought, 
While useless creeds and wrathful gods with pious zeal are taught. 

How sin and sorrow link themselves in sure and certain ways, 
Is rarely ever hinted at by him who loudly prays. 

All sinful acts are carried on to one great future day. 

When God shall try the doubting soul and send him hence away. 

But God tries men at every turn by laws eternally fit, 
For every cause gives just etfect, no matter who is hit. 

'Tis by the friction of God's laws that men get all their woes, 
The cure for sin lies in reform, as Jesus plainly shows. 

So teach your children this great truth, that every single act 
Will bless or curse them soon or late, for law proclaims the fact. 

And thus you'll teach them truthfully about accountability, 
And make them feel decisively their own responsibility. 

The Science of 3Iatritnony . 

! ye j'oung men and ye maidens who're about to launch away 
Upon the sea of married life, list ye to what I say 

About the choosing of companions in order to attain 
A sound and healthy progeny, and happiness retain. 

The science of all sciences is that which shows us how 

To improve the human species by a righteous marriage vow. 

And if it were not vulgar deemed to be talking such things o'er, 

1 would gladly lift the curtain and display some facts in store 
About that law which interblcnds and makes the twain but one, 
Where, in contrast, not similitude, the righteous act is done. 



60 Common Sense TlieoJogy 

If our callle and our horses can be very niuch improved, 
"What trouble is there, tell me, pray, that cannot bo removed 
In the way of man's redemption tlirough the jjropiLrative law 
Which acts with such precision you cannot find a flaw. 

From causes always coiixc effects wherever they're at vvor'c, 
All curses which may come to man in bad conditions lurk. 
IMairnctic laws must be obeyed by those who seek to marry, 
Or else contention steps between to alienate and worry. 
And if, perchance, they've children born, poor puny thiuirs arc they, 
And if they live they're monuments of premature docay. 

Jf positives and negatives do not in union maet, 

Xo iieahhy children ever can the sinful union greet. 

►Similitude of temperament destroys the law of union. 

And healthy life can never come from such unwise connection. 

AH persons lean in structure, with foreheads that retreat. 

Are positive in make-up, be they strong or weak. 

But all projectile foreheads., be they weak or strong, 

Are negative in structure, and such alone belong 

To the positives just mentioned, where the front is falling back. 

Then heads and hearts co-operate and the children have no lack. 

All persons much lymphatic arc negative to kill, 

And should match the lean and positive or else their children will 

lie foolish, or imbecile, or scrofulously inclined. 

And die in early childhood, the waifs of humankind. 

Dame Nature meant, there is no doubt, that man should bo the 

positive. 
And woman less in size and strength, should always l)e the negative. 
But hot-bed life and luxury have much unsexcd the race. 
So negative men and positive women are seen in every place. 

When women are the positives, the men should let them lead, 
And if themselves are negative, 'tis surely what they need. 
The children of such unions are just as smart and bright 
As when the men are positive, the contrast makes it right. 

The reason that so many die so very, very young. 

Is all because their parents have been mated up so wrong. 

Opinion says that cousins should in no case woo or wed, 
Because so many fools are born in their consanguine bed. 
But cousins may, if they contrast, get married if they will, [full. 
And healthy children, bright and smart, may fill their house brim- 

The trouble comes because alike in temperamental hue. 
And not because they're cousinly, for nature will be true 
To contrast, and she always aims to make the children better 
Than the parents are, and always will, when conditions let her. 



ill Rough. Shod Rhyme. 61 

She knows no incest equal to temperamental sameness, 

And mark it Avell, you'll find right here matrimonial lameness. 

There's one thing more. The parties should be equal in refinement. 
The coarse and fine will not combine in conjugal contentment. 

Honor we'd give to whom 'tis due, we therefore haste to say 
Byrd Powell of Kentucky was the first to see the way. 
And when the world has weighed his thought, as by and l)y it will, 
His name, with great discoverers, will have its niche to fill. 



The Blissful Results of True Marriage, 

There's ne'er a joy beneath the sun that will compare with this — 
The blending of two hearts in one — the cream of earthly bliss. 

Who has not tasted does not know what nature has in store [core. 
For all her sons and daughters pure when they have reached the 

Whene'er thy heart interiorly doth meet another heart sincere 
And the blending doth exalt thee, then rejoice — for heaven is near. 

Aye, rejoice, thy cup is brimming — heaven itself can do no more — 
Male and female, thus uniting, gives the he,^t of heaven's store — 

Gives the richest of all blessings — o'er the soul a halo flings — 
'Tis the glory of all being — 'tis the essence of all things. 

Such a union needs no prating of a priestly tongue to sanction, 
Heaven gives the right and title, by the blissful, holy unction. 

Such a union knows no waning — rolling years but gives it strength ; 
Such a union, my dear reader, must^be yours and mine at length. 

And when such unions shall be common Avith the parties who unite, 
Moral heroes, poets, god-men will not l)e so strange a sight. 

But none should think there's only one, in this great world of ours, 
That has the requisite fitness, to match that heart of yours. 

For hundreds live, there is no clou bt, who'd fit you handsomely, 
And wedded well would tone your life to bliss most heavenly. 

With love in rightful exercise, this blending will increase, 
Till perfect oneness glorifies, and brings in perfect peace. 

But better far to dwell alone and worship one's ideal, [royal. 

Than wed a soul who don't inspire with thoughts and deeds most 

And when, indeed, you find yourself but wedded to a woe, 
Then if you can in honor part, 'twere better far to go. 

If not in honor, then hold on, till death the knot shall sever, [ever. 
Then, when in soul-life, better chance may bless your choice for- 



62 Common Sense Theology 

For nature gives a counterpart to all her sons and daughters, 
Else heaven would grow vacant soon through search for blissful 
quarters. 

What about Jesus — called the Christ? 

Who was Jesus — called the Christ? Was he the Son of God? 
Begotten bv the Holv Ghost, as -written in the Word? 

That is, was he the "only Son of God," as 'tis by some expressed, 
Or as by others, God Himself, in flesh made manifest? 

Or was he simpl}^ Son of Man? — so happily endowed 
With gifts and graces heavenly the pious called him Lord? 

The Scripture calls him many names, Christ Jesus, Elder Brother, 
The Prince of Peace — the Wonderful, the Everlasting Father — 

The Alpha and Omega, too — the Beginning and the End — 
And many other titles grand, we in the Scripture find. 

But still he was of woman born, he ate, he drank, he slept; 

He said he was the Son of Man — he talked, he prayed, he wept. 

He went about like other men for three and thirty years ; 

At last he died upon the cross, oppressed with doubts and fears. 

"Eloi, Eloi, lama, sabachthani," 'tis said he uttered then, 
":My God, my God, why hast thou forsaken me" — this proves 
him but a man. 

Ile'd labored in Gethsemane to shun the dreaded cup. 

Had sweat as 'twere great drops of blood before he could give up. 

Which presupposes anxiousness and lack of godly power 
To meet his doom with calm content ; it was a trying hour. 

He'd taught the people faithfully — had healed the sick, but then 
He could not do some mighty works for lack of faith in men. 

He'd been into the mountain led to be tempted of the Devil, 
But could a God be tempted much by anything that's evil? 

How could a God be tempted by a being he had made? 
And Where's the virtue of the man, if God the tempter laid? 

It seems to me so farcical for God to act like man, 
1 cannot see how men can hold the trinitarian plan. 

Nor can I see why men should praise a God for doing well ; 
How could a God do otherwise? Will trinitarians tell? 

Why should a man that's equal with the Father of all life 
Be bant'ring with that fallen Imp — the author of all strife? 

He spake, 'tis said, as never man, and I'll admit 'twere so, 
He was extremely spiritual, and hence, more apt to know. 



in Rough Shod Rhyme. 63 

This was the reason why he was proclaimed the Sou of God ; 
He was so finely organized clairvoyance toned his word. 

Conditions most exquisite had expression in Christ's l)irth ; 
And hence his grand ascendancy — his loveliness and worth. 

No wonder men of Palestine were startled by his presence, 
His psychometric readings were their proof of his omniscience. 

And hence the good ones called him Lord, while bad ones called 

him Devil. 
But neither viewed him truthfully — and thence a mighty evil. 

'Tis possil)lc that Christ himself did not exactly know 
What manner of a man he was or what 'twere best to do. 

And hence he fasted forty days m solitude sublime, 
Ct)mmuning with the Angel world about his age and time. 

And, donl)tless, there made up his mind to speak his thoughts 

and die — 
For well he knew the Pharisees would kill him by and 1)y. 

Then Angels came and ministered — they'd found the proper man 
To bring the Angel world to light; we glory in their plan. 

But why should God be fasting so? Was it to gain more strength 
To meet his own created devil, who quizzed him there at length? 

Or was it to convince the world that he cpuld live 'thout food? 
In either case a fruitless farce ; believe ! — I never could. 

But if a brother man it seems quite rational and right 

For him to iiist — 'tis good to fixst — it quickens spirit sight. 

He would be sound, and sharp, and bold — have power to meet 

those Scribes ; 
He must not cater to their pride, nor yet accept their bribes. 

The Devil must not tempt him from his mission to that age ; 
So down he came, from that long fast, a prophet and a sage. 

Christ may have thought he Avere begot in some miraculous way p 
Because so much more spiritual than the people of his day. s 

His parents may have been entranced at the time of his conception, /^^ •■> 
And all concerned quite honest in this marvellous deception. ^ jf (\J 



Perhaps 'twere best that ignorance should deify Christ's goodness 
And be transformed by worshipping into his moral likeness, 



And thus keep virtue's heart alive till wisdom should unroll \ ( 

And thus reveal the God of gods — the Universal Soul. 

Indeed the Scriptures indicate that time would give the call 
For Christ's surrender unto God, and God be All in All. 



64 Common Sense Theology 

That time has come, with many minds, and man-made gods should 

cease, 
For Love and Wisdom, wedded well, beget the God of peace. 

Hence, none should say, know ye the Lord, for ever}' one should 

know 
That God is God, and Christ is man ; how plain when rendered so. 

Now all men are the sons of God — children of the Father, 
And Christ the Lord's most fitting name Good Jesus, Elder Brother. 

Adam, you know, was styled God's son ; in the genealogical Word 
We read — " Which was the son of Adam, which was the Son of 
God." 

And does not every little child when asked who made him say 
God made me — gave me to my Ma? — and is the child astray? 

God makes us all. Where'er he can he multiplies true souls ; 
And when conditions will allow a Jesus he unfolds. 

But if conditions won't admit a being good and pure, 

lie'U do the next best thing he can, start sick, then heal and cure. 

All kinds of men are gendered in the great creative womb, 
And all of them are hasting on beyond an earthly tomb. 

And each and all in that beyond must have a chance to grow, 
Or else the law of progress dies, when over there wo go ; 

Which cannot be, for laws hold good forever and for aye, 
(rod Jmh no pets nor favorites, for all he clears the way. 

All men arc pupils in God's school ; his laws the tutors there ; 
AVho breaks the rules will get the raps — but no one gets despair. 

E'en meagre life in every sense is hotter far than none. 
Or God's a bunglar, verily — his work is poorly done. 

All men he makes the best he can, or he's not truly good, 
Conditions vary, hence he can't do everything ho would. 

Full many an epoch passed before Christ Jesus could have birth. 
And many more may pass before one like him walks the earth. 

And when he came he was so much above the common herd 
The Pharisees derided him — while good men called him Lord. 

All the sweet graces of the past got centred there in him, 
And made him worthy great reuoWn — a pattern for all time. 

A brilliant pattern, Jesus was, for lesser men to follow; 
And all who pattern after him must tread a path quite narrow. 

But still it may, it can be walked, by other than the Son ; 
Or folly, 'twere, to ask of men what never can be done. 



in Rough SJiod Rhyme. 65 

And folly worse to punish men throirfrhout an endless future 
For whut they lire incompetent, with this world's chance for culture. 

Christ may be King in spirit-life because most fit to reign ; 
And ever^^ knee may bow to him because so free from stain. 

His rule must be the rule of love — none other fits the man ; 
This rule, so little known on earth, in heaven leads the van. 

A Saviour, Christ may well be called — he taught a better way 
Than men had lived before his time — his teachings save to-day. 

His blood was precious from the fact 'twas shed in truths defence ; 
But still the truth and not the hlood gave Christ's omnipotence. 

Few men are Christians but by growth, yet Cliristians all shall 
For every one must grow to Christ, or progress dies you see. [be, 

If I be lifted up, said Christ, I'll draw all men to me ; 

Love is the cord he draws them witli, and love extreme had he. 

All shall be caught by the noose of love and drawn up out of sin, 
Nor will he cease his loving work till every one is in. 

And just so long as Christ shall live so long he'll love his race ; 
And just so long as sinners live he'll try to reach their case. 

It matters not which side of the grave these siimers shall be found,. 
He'll pour the balm of Gilead wherever there's a wound. 

He knows what bad conditions, Ijad circumstances, too, 
Bad training and bad parentage have with the bad to do. 

If not he's not the Lamb of God in any worthy sense, 

Nor yet a worthy Son of Man — he's but a sham — pretence. 

He had some faults, we maj^ presume, though none were ever- 
mentioned ; 
'Tisn't human to l)e faultless here, e'en titled with the Eevorend. 

He made some blunders, I've no doubt, for he was not omniscient ;, 
He did the best he knew each time and that was all-sufficient 

To lead him on to victory, and up to the highest realm, [helm. 
Where real worth commands its dues, and love takes hold the 

He was, perhaps, God's noblest man — but not the God was he;, 
Let others call him what they may, he's brother unto me. 

This lovely Jesus I revere with all my better nature^ 

But hope to be as pure as he, somewhere down the future. 

If he has power to rule the world I'm willing that he should ; 
So long as lie doth ride by love I'll call him Master Good. 



66 Common Sense Theology 



What about being Born Again? 

"Ye must bo born again," says Christ, "ye must be born again " — 
You're living in tlie animal man where passion holds the rein. 
And this was true, no doubt it was, of those of whom he spake, 
Their hearts were hard, deceitful, proud, unbalanced was their 

make. 
But are there none so goodly born they need no second birth? 
Whose hearts, quite honest to the core, need nothing but more 

growth? 
Who naturally love the good and true, with all their might and 

main? 
And have a heart so soft and pure they feel the slightest stain? 

If not then why the sowing parable l)y Christ so aptly told? 
Where some seed fell upon good ground and brought a hundred- 
fold? 
Whilst other fell on stony ground, or by the hard wayside, 
AVhich springing up Avith little root must wither soon and fade? 
/like those best who'rc born so well they needn't be born again. 
Then, in the church, or out the church, they're Christian through 

the brain. 
By nature some are better far than othv^rs are by grace. 
And if you'd have the proof of it just quiz their honest face. 

The spirit of truth abounded at their original birth. 

And hence they walk uprightly — samples of moral worth. 

But when men arc not born aright they need the second birtjj, 
And ought to seek it, for without it they have little moral worth. 
And would you know what's meant by it, this being born again? 
'Tis giving conscientious reason the right to hold the rein. 
'Tis moving up out of animal self into the spiritual realm — 
Where the spiritual man can take the lead and govern at the holm. 
Where all the higher faculties can have their voices heard, [word. 
Which blending with the still small voice shall give the marching 

Then harmony shall dwell within, for justice will be done — 
Then peace shall spread her gladsome wings and heaven bclow's 

l>egun. 
Till then, a man is only half a man, and the lower half at that — 
He lives a kind of dying life — fit emblem is the bat. 

-He sees not that his happiness is in direct proportion 

To -the number of his faculties he keeps in good condition, 



in Hough Shod Rhyme. 67 

And so he gropes in animal life — his god but filthy lucre — 
And dies, at last, poor dwarfish thing, unfitted for the future. 

Whilst he who strives to be a man in spite of all temptation, 
Gains capital for future use, which gives him just distinction. 

God has his throne in man's top brain — the court of moral feeling, 
And would perfect his every part, did man admit his ruling. 

jNIan's moral organs need no change — they're always good as new — 
But what they want is more of strength to rule the man all through. 

The lower organs, too, are good, if onlj^ led aright. 

But being blind they need a guide — they lack for moral light. 

And happy he whose ruling power lies in the upper brain. 

He's called, elected, saved, enthroned, in righteousness shall reign. 



What about Forgiveness ? 

Until a man forgive himself, he is not God-forgiven ; 

Nor can there ever come to him a gladsome, peaceful heaven, 

Till he resolves, with honest heart, to cease from sin entire ; 
God ne'er forgives dishonest men, but recommends more fire. 

Though God forgave a thousand times before man thought he 

ought to, 
'Twould not at all relieve his mind while conscience serves a veto. 

There comes no peace to any man whose heart's not true to truth $ 
In hell he lives, in hell he'll die, in hell remain, forsooth, 

Till he has gained the power to be sincere in all his acts, 
Then God is his, and he is God's ; honesty is what man lacks. 

The very moment man decides to give his conscience rule, 
That very moment heaven comes to cheer his honest soul. 

Till then his prayers amount to nought, though e'er so loud and 
The conscience must be satisfied of pure intent and strong, [long ; 

Hypocrisy must always be by honesty abhorred, 
And virtue must forever be by honesty adored. 

Nine-tenths of prayers now ofiered up are prayers for God's indul- 
Bnt what avail is any prayer without sincere repentance ? [gence ; 

And Avith repentance, good and strong, what need of wordy prayer? 
Man's honest wish is God's at once; the witness steps in there. 

What needs the honest man to ask that God would him forgive? 
The honest man is God's ally ; he asks for no reprieve. 

Man may with much consistency ask neighbors to forgive ; 
But honest reparations will his neighbors most believe. 



68 Common Sense Theology 

And if he do not ricrlit the wrong, if in his power to do it, 
Yih neighbors nmy forgive the act, but cannot well forget it. 

Xo one can grudge against the man who always rights his wrongs, 
For full forgiveness lawfully to such a man belongs. 

l)ut where's the man Avho can forgive the unrepented act? 
lie lives in heaven constantly, and saved is he, intact. 

Such men, well grown, cannot afibrd to have their peace disturbed 
By iiates and grudges unforgiven — their passions have been curbed. 

They're not inclined to take offence, well knowing, as they do, 
That all bad men must suffer much before they're good all through. 

They do not look for much of strength where little has been given. 
Nor spurn the man who is too weak to trot with them to iicaven. 

Thoy well remember how it reads — "Forgive and be forgiven." 
They know that none but loving souls can fully enter heaven. 

If ye forgive not others' sins, neither will your Father yours. 
^1.'^' ve forgive, so be forgiven — 'tis the loving soul that soars. 

What about Sanctification ? 

Tiiere is much said in Methodism concerning sanctification, 

As though it came by faith from God through earnest sup[)lication. 

But let us reason for a while : — An honest God must be 
Opposed to all hypocrisy, 'tis therefore plain to see 

That honest souls alone can have full fellowship with God ; 

All others stand without the ring, where conscience plies her rod. 

So none get sanctification until they truly will 

To be sincere in all they do — then conscience will be still. 

Hence all are truly sanctified who have an honest heart ; 
For honest hearts eschew all sin, wherever it may start. 

Deception can't be sanctified by all the powers of heaven. 
Hence honest purpose brings down all the sanctifying leaven. 

S<» 'lis not faith, nor is it prayer, that rings the blessing in, 
'Tis honest purpose in the will that puts an end to sin. 

No matter when or where you've got an honest, guileless will. 
It proves you have been sanctified l)y keeping conscience still. 

God wills your sanctification soon as you will to have it, 
But not a nhit will ever come till honestly you crave it. 

Men are so full of scheming guile the}' fain their God would cheat, 
In this they show their great ungrowth — their foolishness complete. 

No use to spend your breath in prayer in hopes that God will save, 
Till 3-ou with honest will resolve no move to act the knave. 



in Hough Shod Rhyme. G9 

Then God accepts your purposes without a word of prayer — 
Your honest wish is his at once — no faith is needed there." 

So all you have to do to get a sanctification pure 

Is to be true all through and through, then heaven is yours for sure. 

This kind of sanctification men everywhere must have, 
Ere heaven can be fully theirs, for nothing else can save. 

Just think of knavish men in heaven I who'rc smuggled in by 

prayer ! 
How sanctified the place must be ! — how blessed to l)c there ! 

Ah me ! sanctification comes through complete fidelity [felicity. 
To self — to truth and right; and thence comes heaven, peace. 

Then, O ! what folly 'tis to sin ! — to smite one's better nature ! — 
To pierce one's self with thorns and spears! — and dwarf one's 
moral stature ! 

Come, come, ray reader, let ^is be, henceforth as true as steel 
To all we know of truth and right, and then we can but feel 

That God is ours, and we are God's — -that heaven is our home — 
That we've a lien on Paradise ; O ! let us do it, come ! 



What about Charity ? 

The voice of loving charity is keyed upon this note — 

That all in God have parentage, though near or far remote — 

Though dwelling in a brothel hell, or mounted on a throne — 
Carousing in the city full, or starving all alone. 

Then who shall curse his brother — unholy though he be? 
Perhaps from every error you're not 3^ourself quite free. 

And if you were but called upon to cast the righteous stone. 
You might sneak out as Pharisees did, and leave a Christ alone. 

Just think what bad conditions — bad circumstances, too — 
Bad parentage, and training bad, have with the bad to do. . 

And when you feel to judge a man as though you'd " put him 
As though he were unworthy a being well as you, [through," 

Hush up that spiteful tongue of yours — give him a chance to grow — 
Before 3'ou hang him tell me this, why differs he from you? 

You never made yourself, my friend ; then why should you be 

proud ? [crowd ? 

And if you've only what's been given, what right have 3'ou to 

"Mildly judge, then, of thy neighbor — be to condemation slow — 
The very best have got their failings — something good the worst 
can show. 



70 Common Sense TJieoJogu 

"Do not mock your iioighl^or's weakness when his random whims 

you see, 
For, perhaps, he something like it every day beholds in thee. 

"Let a fellow-feeling warm you when you criticise your friend — 
Honor the virtue of his actions — in yourself his vices mend. 

"Think not those whom worldlings honor arc the best the earth 

affords, 
Time may knock such off their stiltings when the lowly it rewards. 

" There are fish behind in ocean good as ever from it came, [fame." 
And there are men, unknown, as noble as the laurelled heirs of 

Though great the call for charity toward the ungrown man — 
Though every soul is fated sure by some o'erruling plan. 

Yet good deeds always challenge praise, and bad deeds gender 

blame, 
For virtue dwells with good intent, and vice with bad the same. 

Man's soul was made to worship at virtue's holy shrine. 
And hence comes honor for the good, in every age and clime. 

Men judge, no doubt, too hastily, in very many cases. 
Hence charity is fitly styled the first of Christian graces. 

Yet who would have the lines between virtue and vice rubbed out? 
Such doing would beget in man continued moral gout. 

Man's innate sense of honor will give Paul a worthy name, 
While Judas gets, by that same sense, a most ignoble fame. 

Who feels that Booth and Lincoln alike have acted well? 
Though each met death by bullet, which one in honor fell? 

And when they reached the soul-world realm where waiting millions 

stood. 
Which had the happier prospect of a greeting from the good? 

Ah ! reader, 'tis man's privilege to martial all his forces 
And live in rapport with the gods, if so it be he chooses. 

That "narrow way" which leads unto complete felicity 
Is found alone in these two words — complete fidelity. 

There's glory great in store for those who righteousness would \\'\n ; 
Aye, heaven above heaven keeps opening, as goodness conquers sin. 

There's shame, too, in the other life, for every shameful deed ; 
•Repentance there must staunch the wound or 'twill forever bleed. 

Repentance, though, shall come at length to every human soul, 
And turn the tide of wayward life back toward a blissful goal. 

We would not ask of charity full fellowship with sin. 
But only love sufficient, friend, to draw the sinner in. 



in Rough Shod Hhyme. 71 

Remember this — without pure love uuto thy neighbor, brother, 
Heaven will keep iieeing from you, ever and forever. 



What about the Golden Utile? 

Do unto others as ye would that they should do to you, 

Has groundwork in self-evidence, is good the world all through. 

'Tis another name for justice — 'tis binding on all men, 

And can never be forgotten while the conscience is kept clean.. 

Love thou thy neighbor as thyself, is all the creed men neoil 
To make them holy, just and good, if they but give it heed. 

Without attention unto this no power in heaven or earth 

Can make us what we ought to be — we still shall need new birth. 

Not all the doctrines of the church, nor all the creo:ls afloat, 
Can fill the mighty vacancy, while lovo to man's left out. 

'Tis the sum of all commandments — 'tis the l)ond of social life — 
'Tis the gist of all religion — 'tis the end of mortal strife. 

It bridges o'er the chasm betwixt the high and low — 
Brings heaven down upon the earth and christens every foe. 

'Tis the highest code of morals in the fewest possible words — 
'Tis the wisest of injunctions in the gospel of our Lord's. 

Do nol to others what ye would that they should not to you, 
Is the negative side of doing, and just as strictly true. 

There's many things may not ofl^end a person of your stamp 
Which done to diflferent constitutions would label you a scamp. 

Hence, then, " Be wise as serpents " are, and "harmless," too, 

"as doves," [h)ves. 

"Peace-makers are the sous of God ; " their heaven prompts their 

'Tis easy for an honest man to heed the golden rule, 

Because he lives in rapport with High Heaven's Highest School. 

No heaven can in fulness come to him who heeds it not, 
No matter what his fame may be — he's but a moral sot. 

And when he comes to stand unmasked before clairvoyant eyes, 
His moral incongruities will label him — "Unwise." 

What abotit the Good Samaritan? 

That good Samaritan story — how genially it reads — 
When in our better moods we feel like doing merciful deeds. 

That good Samaritan's charity had no contracted bound. 
But like the sun 'twould radiate where'er humanity's found. 



72 Common Sense Theology 

He did not stop to question if the object of his aid 
Were Jewish in extraction ; all Avounded there he laid. 

And needed the attention of some one passing by, 

Though Priest and Lovite would not aid, he must not let him die. 

No matter if an alien he — a stranger to his kin — 
He'd raise and place him on his beast and take him to the l\m. 
In brotherly mood he bound his wounds, poured in his wine and oil, 
He never queried who would pay, nor grudged his wearisome toil. 

Xo matter if in haste he was, and rather scant for money — 

He could but watch one night with him before he went his journey. 

And this he did, then paid his host, and gave him two pence more. 
And charged him to take care of him, for he was sick and sore. 

If 't want enough he'd give him more when he came back again. 
He'd have him well provided for and all the cost sustain. 

How much such good Samaritans are needed on the earth, 

How few in this great world of ours in charity have much growth. 

But O ! the Priests and Levites ! how numerous they are ! 
If only good Samaritans they, how soon would heaven ajar. 

If all the big church steeples could each but point to one 

We'd glory in their usefulness and shout for them — " Well done." 

But now^ as in the olden time, nnlcss the creed's outgrown, 
The Priests and Levites worship there, Samaritans, scarce one. 

What about Infidelity and Infidels? 

There is much said in this our day about infidelity ; 

But Where's the standard which shall test its presence and reality? 

Bad infidelity must be the lack of true fidelity, 

For want of that must end in this — downright dishonesty. 

And hence, then, infidelity is unfaithfulness to truth — 
A trying to believe Avhat is not true at all, forsooth. 

Can fidelity be infidel to wdiat it thinks is true? 

Or faithfulness be unfiiithful — to God — to me or you? 

Most surely not. Then who shall use this hard opprobrious word 
'Gainst any man who seeks the truth, and therefore seeks the Lord ? 

Let him, alone, be infidel who is unfaithful to 

Whatever in his heart of hearts he thinks is good and true. 

No other way can any man please well the God within — 
Xo other course Avill ever stop the jargon mido by sin. 

Shall every man cry infidel to every other man 

Who don't believes as he believes? O, what a senseless plan ! 



in Hough Shod Rhyme. 73 

The church calls all men infidels who don't agree with her, 
No- matter how much truthfulness in what they may aver. 

Still she herself embraces a hundred different sects 
As wide apart as antipodes ; this certainly reflects 

Against her right to ph'' this term to those who cannot see 
That all her diff'ring vagaries were God-ordained to be. 

Truth stands consistent with itself — is truthful every Avay — 
It could not gender all these isms — hence infidels are they 

To one another, just as much as those Avho spurn them all — 
Their house is so divided that no power can save its fall. ^ 

And hence they'd better drop the term or give it wiser use, 
Fidelity in search for truth now suffers its abuse. 

Henceforth let those be infidels who are to truth untrue — 
Who will not heed the golden rule in what they say or do. 

Let those who'd know the meaning of complete felicity 
Seek it alone by living in complete fidelity 

To Avhat they deem to be the truth, still let them be that modest 
That they can listen candidly to what another sayest. 

That man who has "no patience left," to listen to another, 
If candid in his talk with him, isn't fit to be a teacher. 

Pure honesty, for lack of light, may often get astray, 

But never treads the crooked path when shown the straighter way. 

Dishonesty is never right, though in the narrow way, 
For hypocrites must go to hell, no matter what they say. 

I mean, go into suffering — their onl}'' cure for sin ; 
The road to it is broad indeed, and many walk therein. 

All ?y»true men are infidels, though in the church or out, 
You'll know them by uncandidness, whenever they're about. 

What about Angel Ministration ? 

Xo use to blind your eyes and say the angels do not come, 
As well to say, no angel yet has ever left its home. 

The angels are no more nor less than men, Avho by some power, 
Have come to earth all through the past — like drops before our 
shower. 

The Patriarchal age has past ; the Apostolic gone ; 

Now the Angelic Age has come — we plainly see its dawn. 

The church has always talked about "a Glorious Millennium," 
But now it dawns they cast it off; as did the Jews Christ's king- 
dom ; 



74 Common Sense Theology 

But who shall stop the woi-ld's advance, and say we have no riuflit 
To wcjconic angels to our homes, though come they in the night? 

And then again who dares deny but what we have a right 
To peep into the other world, if angels hold the light? 

Who doubts our right to send u thought o'er telegraphic linos? 
Then why doubt men the angels' plot to roach our earthly minds? 

As well to doubt onr right to ride u])on a railroad train, 

As doui)t our right to learn of heaven, whilst we on earth remain. 

"All hidden things shall be revealed and crooked things made 

straight," 
So prophets wrote long years ago, and shall we longer wait? 

But evil spirits come, the}^ say, on purpose to do harm, 
Don't listen to them, priestcraft says — it sounds a loud alariu. 

But don't the Bible rightly say "Try ye the spirits well? " [tell. 
'Tis " by their fruits ye shall know them," and thus their mission 

'Twould not be strange if some do come on jiurpose to deceive ; 
We've many spirits 3'et in flesh whom we cannot believe. 

How likely, then, if death does not purge men from all their filth, 
The cvil.come as well as good, to rob of virtue's wealth? 

But every man's a pair of scales by which to test all things — 
A reason-principle within, which truth from error brings. 

Let him but exercise this gift which lifts above the brute, 
He'll step one side, let nature work, nor nature's laws dispute. 

Should those of old dream dreams, sec visions, and talk with 

angels, too, [view? 

Whilst we way down the stream of time have nothing like this 

Has eighteen hundred years done nought to spiritualize the race? 
Oh ! what a comment this upon our ministers of grace? 

Ten thousand temples o'er the land point upward to the sky, [high. 
Yet not one ray of light brought down through angels from oa 

And why? they've closed their doors for fear the Devil would 

come in — 
The angels knock and knock again, but no attention win. 

At last they turn away, and look for shelter out their pale — 
Among the lowly find response — then churches turn and rail. 

One devil a legion now becomes; and mediums are their tools, 
"Given o'er of God as castaways, poor heretics and fools." 

They seem to show as much disgust at modern manifestations 
As did the Scribes when Christ first came, at his good intentions. 



in Rough Shod Rhyme. 75 

But that religion which would drive the angels from our doors 
Might crucify that Christ again, or drive him from our shores. 

Wliat meagre signs and evidence the churches now afford 
Of faith in Christ, the healer, according to the Word. 

'Tis there declared, explicitly, of those who do believe, 

These signs shall surely follow them ; but how do they behave? 

The casting out of Devils — the speaking with new tongues — 
And the healing of t^e sick by the laying on of hands — 

They say is through Beelzebub — as did the Jews of old — 
The great unpardonable sin — by Mark we're plainly told.* 

Then hush ! ye priests, do not despise those wondrous little raps ! 
To listening souls, so sweet a sound ne'er parted mortal lips. 

These tiny raps have touched a cord, strung in the human breast, 
Whose vibrations wall fill the world, 'till every soul is blest. 

But what's the good to be derived from angel-visits now? 
They did their work long, long ago, the churches do avow. 

Some work they did, we do believe, but still they've more to do — 
The creeds to burn, and on the winds their ashes they must strew. 

The devil they have got to kill — and shut that awful hell — 
Make God a universal Friend — let him with nature dwell. 

Partialism they have got to change to universal love — 
Election give to all mankind — make homes for all above — 

Such homes as each may labor for while here on earth we dwell, 
But none so God-dishonoring as creed's eternal hell. 

The Bible they must lower down to nature and to science ; 
Those errors they must all uproot which progress bids defiance. 

The/a// they've got to change to rise, redemption they must show 
Is not in blood, but in the truth — this all the world must know. 

Depravity and sin they'll show is nature undeveloped, 

"Total depravity" has got to be to creed's perdition galloped. 

In fine, the whole of old theology has got to be revamped ; 
The angels say man's soul should be no longer by it cramped. 

My soul, with promptness, says, Amen ; good spirits do your best ; 
We who have welcomed you will help, and time shall do the rest. 

* Mark iii. 29, 30, xvi. 14 - 18. 1 Cor. xii. xiii. xiv. And lots of other places. 



76 Common Sense Th'eology 



What about Special JProvidence ? — Was it God or was it 
Diphtheria ? 

One Charley White of Scotia — a man of some repute — 
Though not so very pious, as would the church folks suit, 

Had a gladsome little family, of children three or four, 
On whom he fondly doted, as fathers have from j^ore. 

But there came the foul diphtheria — that terrible disease — 
And by the throat it seized them, as if 'twere death 'twould please. 

And when the first had fallen — was ready for the hearse — 
There came a troupe of churchmen to sympathize, of course. 

They told him not to murmur, for God knew what was best — 
Had taken him from troubles here to dwell among the blest. 

The father bowed beneath the stroke, thinking, perhaps, 'twere 
Gave up the little sufferer — with angels let him go. [so. 

For others, yet untaken, looked up and called him "Pa," 

And he clung to them more fondly, now death had made a jar. ' 

But soon another says, "/'??i sick ! dear papa, get me well." 
Yet, spite of all his love could do, the bud of promise fell. 

Again the churchmen said, " Be calm — bear ye affliction's rod — 
The Lord gave life — he takes again, and l)lessed be the Lord. 

" Your child was but an idol, sir — you may have loved too well — 
And God did him in mercy take to save your soul from hell. 

"Or else, perhaps, he saw 'twould make, if suffered to remain. 
Some desperate, wicked, ugly wretch, an intidel — Tom Paine ! 

"You know 3'ou never joined the church, nor bore the Christian 

name, 
And for this reason we've no doubt the king of terrors came. 

" We know you've lived uprightly, but that won't save your soul ; 
You've got to join the church and pray before you can be whole." 

But ere the father's tears were dried another pants for breath — 
The churchmen's God had seized the third — was choking him to 
death. 

But while he lay a-gasping, AVhite's comforters did pray 
Their God to leave this suffering one, in mercy turn away. 

They told him two's a plenty to take from out one home, 
Lest the father get distracted, in sadness ever roam. 

They told the father he must praj^ for God to stay his hand ; 
The father said, "I have no faith, you Christians should command. 



in Rough Shod Rhyme. 11 

^ If 3-011 are righteous, your fervent prayers may save my dying boy ; 
If not, then cease your mockery — through you I get no joy." 

Then the churchmen fell to praying with all the faith they had ; 
But ah ! diphtheria heard them not — it would not leave the lad. 

In spite of prayers, and tears, and groans, it glazed his little eyes — 
Disease would do its ugly work, and away the spirit flies. 

Then while around the coffins the father wept and wailed. 
They told him still " God took the child," though all their prayers 
had failed. 

" Miserable comforters are ye all ! your God you make me hate — 
An infidel you'll make of me — I'll sooner trust to fate, 

Than trust the God you worship — he's worse than none at all — 
He bids you pray 'thout ceasing, but never heeds your call. 

That God who rolls the planets ne'er learns of such as you ; 
And those who change his purposes, methinks, are very few. 

My children died because disease disturbed the laws of life, 
And little good your praying's done to stop the physical strife. 

Pray leave me, now, and let me mourn as suits my nature best — 
I'm sorely tried, they've gone so young — but bless them they're 
at rest. 

And if there's immortality, no doubt they'll have a share ; 

And when disease shall send me on, they'll surely greet me there. 

But oh ! my hearth how lonely ! — how much I'll miss my boys — 
Their absence will, most cruelly, curtail my earthly joys. 

O I what shall take the place of them, and fill this aching void? 
How ruthless is that fell disease — how fatal is its word ! 

It has robbed me of my jewels — it has palsied all my joys — 
It has loosened all the cords of life, by smiting down my boys. 

But I'll never think a moment God strangled them to death 
By any special providence — Diphtheria took their breath. ' 

And should the fourth and last one be smitten as the first, 
Don't tell me God has done it, unless you would be cursed ! 

And as for that religion which you would have me seek, 
'Tis but a puny substitute — may answer for the weak — 

But to save the lives of children it isn't worth a straw ; [law. 

Your prayers ne'er moved the Infinite — God rules the world by 

"What folly, then, what folly 'tis to pray against God's laws; 
Would these my children lie so cold without some physical cause? 

Don't tell me God was jealous of my sprightly little boys. 
And because I loved them dearly, cut off my earthly joys. 



78 Common Sense Theology 

My heart was fashioned for his love, by nature's knowing hand, 
And for this rational pleasure I never can be damned. 

So, leave me ! leave me to nij'-'fate ! I'll bear it if I can, 
But will not do as you have done — I rather be a man — 

Let God alone to rule the world by laws in wisdom laid — 
'Tis deeds, not prayers, which save the soul, though loudly they 
arc made. 

If any lesson I'm to learn from this destructive blow, [woe. 

'Tis this — that neither love nor prayers can save us here from 

But knowledge of the laws of life will aid us if we please ; 
God never takes till physical laws are outraged by disease. 

And then God takes them just because they've nowhere else to go, 
But hands them o'er to angel friends in spirit-life to grow. 

Yet better for 'twould be for them to tarry on the earth 
Till ripened earth-experiences give manly spirit-birth." 

Thus spake this much-afflicted man out of his welling heart, 
And thus the churchmen — which think 3'ou acted the wiser part? 

Do you incline to think him rash — unchristian in his mode? 
ril further plead his common sense against your Christian code. 

Does God control by providence? or does he rule by law? 
Does knowledge ever save from ills? or isn't it worth a straw? 

If knowledge e'er prevented death, and who will dare deny, 
Then providence has been forestalled — this proves it but a lie. 

'Tis nothing but pure selfishness that claims God's special aid — 
That arm which bears creation up, lean on, be not afraid. 

Our priests must answer for the death of many a mother's child, 
By holding them in ignorance of nature's laws defiled. 

Thoy cause the mother to think her child was taken 'cause she 

loved it — 
That God was jealous of the babe, and so he came and took it. 

The little child whose thread of life is snapped by want of care, 
"The Lord has taken, bless his name, away from evils here." 

The mother's heart with anguish wrung, is told to dry her tears, 
"Let God's mysterious (?) providence calm all her wicked fears." 

Instead of hunting for the cause which robbed the child of life. 
They take for granted it was God, and so they end the strife. 

The mother sings, "My babe is gone to bliss beyond the skies. 
Dear Jesus took my darling child where pleasure never dies." 

And Jesus Avill 3'our next one take, it would not me surprise. 
It you don't Nature's laws obey, he'll rob you of your eyes. 



/;i Rough Shod Rhijrne. 79 

There's one thing thongh ho cannot take — and that's your com- 
mon sense — 
If nothing he from nothing take — what is the recompense? 

There must 1)e great infringement on the laws of health and life, 
Or else God's special providence with death is strangely rife. 

One half the race is swept away before the age of five ; 
The other half, by special grace, is barely kept alive. 

The Psalmist says man's age shall be some " three score years and 
But Providence has cut it down to less than half since then, [ten," 

'Tis evident, the greatest cause is foul religious teaching — 

For want of knowledge how to live, mankind are sick and dying. 

Yet pulpits harp and harp on faith, til! pews believe a lie, 
And trust so much in Providence they wonder, gape and die. 

But can it be that God would call such men to preach his truth 
As cannot see in broken law the death of all our youth? 

If God controlled this world of ours by special acts of grace, 
Would he allow presuming men to smite him in the face? 

If ever God put forth an act, outside of law, with man. 
Then God, methinks, would shut the door of such a Vatican ! 

" Be fruitful thou and multiply, replenish thou the earth" — 

Is God's command, and Bible's, too, and yet he slays our youth. 

This idea true, the murd'rer, then, should not be l)lamed at all, 
If he a fellou'-man should slay, your God was in the foil. 

And when ye hang him by the neck till he is " dead-dead-dead," 
And send his soul direct to hell, Avho in this matter led? 

If God takes one then he takes all, or he is not consistent; 
Christ Jesus never kills at all, for he is non-resistant. 

-Again, if Providence controls the life and health of man, 
What good can learned doctors do ? — pray tell us if ye can ? 

Is baby sick? — how quick you run to call the doctor in. 

O ! save, dear doctor, save, you cry ! — and you'll a laurel win. 

Ah ! why not send for praying priests to call upon your God 

To stay his good afflicting hand — his " blessed chastening rod "? 

That priests should call for doctors' help is strangely inconsistent. 
That they've no faith in prayers for help is thus made evident. 

It makes the doctors chuckle well to see the people bound 
By superstition and the priests, while they their pockets sound. 

It gives a chance to hide their guilt, and cover their ignorance, 
When they a patient kill or lose, how " striking " is the providence ! 



80 Common Sense Theology 

Does niiy doctor read, who thinks, I am somewhat uncivil? 
Then I'll apok)gize, ajid say, you're a necessary evil. 

AVould I coukl say as much of priests, I cannot see their use, 
Unless it be to show the world how truth can stand abuse. 

And Avhat the use of canting priests around the dead and dying 
I cannot tell, but this I know, it seems like sacred lying. 

When death shall come to summons me to God's great spirit realm. 
Pray curse me not with formal prayers, but let that hour be calm. 

Let no officious priest be there to steady the ark for me — 
God's laws produced my being here, the same must set me free. 

Let no discordant friends be there to ruffle up my Jordan ; 
I Avould not be from any cause rushed over on a sudden. 

I'd have my mind so calm and clear, so free from anxious thought. 
That I could hear the Boatmau's oar when first he started out. 

I'd list to hoar the voices of the dear ones gone before, 

As o'er death's placid stream they come to greet me on this shore. 

I'd watch the gracious process while death sends me out of this. 
Into that more abundant life where angels live to bless. 

I'd have the chore's of life all done — my enemies all forgiven — 
And not a useless dollar left to hold me back from heaven. 

I'd have my friends all willing to let the Boatman coiue, 

And with their cheerful blessing leave, for an honest angel home. 

Don't taunt me with the canting ])hrase" Have faith in Jesus Christ,' 
I'd have a faith in all that's good — in love for it would rest. 

You'd better ask if Jesus Christ has any faith in me? — 
Imputed righteousness, I wot, did ne'er a soul set free. 

So when I reach the angel realm I hope to find God's laws 
More truly known and heeded there, unsoiled by special flaws. 

All special providence^ I deem, has origin with spirits — 
Those in the flesh or out the flesh — there rests its^only merits. 

All throngh the past, the same as now, the angels have been doing 
What ignorance ascribed to God — the church is still pursuing. 

But thanks unto the Ilydesville raps, they've rent the veil in twain 
That hid the hand of Providence ; — to me the thing is plain. 

What abottt the Devil? 

"You have no Devil, sir," says creed, ''in your theology, 
There is one — the Bible says so — what's your apology ? " 

I'll tell you plainly what I think alioiit this foe of man 
Who figures so in Scripture Creeds, and kill him if I can. 



in Rough. Shod Rhyme. 81 

J know he's had a mighty power in substance or in shadow, 
Ever since the world began, but how? and why? and wherefore? 

Now let us try to analyze his body and his mind. 
And see how much reality we in this monster find. 

According to the Bible codes he plays the fiendish part — 
Gives battle to Jehovah — his field the human heart — 

He goeth to and fro the earth — walking up and down it — 
Roaring like a beast of prey — seeking to devour it. 

Sometimes crawling on his belly — hissing venom like the snake,. 
Sometimes shining like an angel — to allure the prey he'd take ; 

Always bent on man's destruction with a will that knows no bound,. 
Home in hell — yet ever present — in the air and on the ground- 
Born in heaven, too ambitious for his jealous ruler ; 
So out he thrust him down to earth, he's the " Dev'lish Feller." 

Now, to revenge his pater-iioster, for this act of degradation. 
He resolves to spoil earth's children — lead to hell, and sure de- 
struction — 

And with wisdom quite deific schemes to spoil God's first-born pair,. 
Slyly creeps into the garden, watching every movement there. 

Shows himself a cute observer, arch and subtle does he plan, 
Perfect Adam must be booty, nothing less than God's first man. 

Takes the time when God is absent, O, that wise that wil3^ ser- 
pent ! — • [reason — 
Hisses forth that subtle poison which perverts their untrained 

Charms the woman — gains her favor — gives her fruit of pleasant 

flavor — [had 'em. 

Which she tastes and gives to Adam — both partake, and then he 

Thus he taints the very fountain ; every child is his at birth ; 
God must have a new creation, else his kingdom's little worth. 

Strange he did not stop their breathing, just take back the life he 
Better for to make another than the rotten try to save. [gave ;. 

Adam, surely, was not perfect, else he had not disobeyed. 
And the threat'nings of Jehovah were against himself arrayed. 

Well, Jehovah did repent him, in the book we read it so — 
Got disappointed in his Adam — or the smartness of his foe.. 

AVhereupon he tried a deluge, with a will to cure the fall, 
But preserved the rotten fountain with the Devil in it all. 

And when he said "Be fruitful, Noah," music 'twas to Satan's ear, 
Ten to one must be his ratio, much to hope and what to fear." 



82 Common Sense Tlieology 

All his subjects filled with evil — all unsound from head to foot — 
Loving, too, their hellish leader — hating heaven all to boot. 

Now, judging from his past success, who knows but what he's 

God! 
And plays this farce to win the world to his Ijehest and nod ! 

Well, ever since my mother taught me of a God that rules the 
world, 
I have M'ondered why this Demon was from out of Heaven hurled ! 

And allowed to tempt the woman — ^lother of an unborn race — 
Such an action, (priesthood pardon,) always seemed a God's dis- 
grace. 

If God was love, as mother taught me, wishing well to every man. 
Why send a devil to corrupt him? Where's the goodness of this 
plan ? 

Was it wise or just to send him out of heaven down to earth? 
Why not keep him, O I Jeliovah ! in the land that gave him birth? 

Either thou didst fear his power, if in heaven he should stay. 
Else for man thou'dst no compassion — rather douljtful either way. 

Thus my youthful mind was troubled, Reason ever asking why? 
But ray riper years protested — O! thai devil! what a lief 

Now the Devil question's settled — not a single doubt remains — 
Ne'er a devil had existence only in distorted brains. 

'Twas ignorance of God and man that gave the devil being. 
But as the light of science dawns the devil must keep fleeing. 

The uncontrolled propensity/ of heads too full at the base, 
Ansivers ivell to all the devil that ever cursed the race! 

The science of Phrenology cries, away, deific devils ! 
Unbalanced heads and ignorance cause all our moral evils ! 
Phrenology gives man the power to bruise the serpent's head, 
For those who heed its teachings of devils have no dread. 

It shows us why it is so hard for some to do the right. 
And teaches us the remedy — increase of moral ligJd. 

When man shall see his interest in duty's honest claim. 
He'll do the right most willingly, though Devil be his name. 

Phrenology gives man the key with which he can unlock 
Full many "a hidden mystery" of old theology's stock. 

But e'en without this science. Reason says, the Devil is a lie, 
'Tis time that such a falsity give up the ghost and die. 

If God be God, why let him rule, and govern as he will, 
This devil's but a scare-crow ghost to keep church sinners still. 



in Rough Shod Rhyme. 83 

If God be the primeval cause of all things now existinoc, 
The devil is a child of his — just stop your priestly twisting. 

Ancl if what's made by God is good, as the Scripture's plainly 

show — [yon; 

Why call the devil such hard names? — he'd a higher birth than 

And must be useful in his sphere — for all things have their use — 
And churchmen ne'er should slander him nor treat him with abuse. 

No saint could ever get to heaven if the devil didn't tempt him, 
How ungrateful then it is to nickname and belie him. 

Why not shout good, blessed Devil, servant of the God of grace, 
Thou dost tempt and try our virtue, make us strong to run the race. 

Away, this Devil ! he's but a myth belonging to the past ! [last. 
Science and reasou have wrought a chain which binds the cur at 

And bound he'll lay a thousand years, as prophets have foretold, 
He's done his work, now let him rest in superstition's fold. 

Our God ne'er made a rival foe to cheat him of his due. 
Nor fixed a little heaven somewhere to suit a chosen few. 

He's All in All, forevermore, the loving friend of man. 

All devils dwell in ignorance where priestcraft leads the van. 

There devils reign, perhaps they're needed, childhood wants must 

be supplied. 
But when grown to manhood's stature, baby clothes we'd cast aside. 

Fighting fictitious devils might do for Bunyan in his cell. 
But we've a nobler Avork to do — the real truth to tell. 

The Christian code as taught by creeds has got the devil in it, 
And must be purged or reasoning minds will still incline to shun it. 

That mighty scare-crow priests set up to frighten in the lambs. 
Has served its time, and must go by, like other priestly shams. 

'Tis Reason's work to touch the match to devils made of straw. 
And clear the way so all can see that Wisdom rules by law, 

That Heaven needs no Cloven-foot to bray, or roar, or hiss, 

But men of brains with loving hearts to teach, to work, to bless, 

To ascertain the laws of God — the causes which produce 
The weal and woe of human life — and stay the sad abuse 

Of Heaven's highest gift to man — his reason — and to show 
How ignorance and priestly rule have kept the race so low. 

And fiu-thermore to rid the world of that depressing thought 
About imputed righteousness which by the Church is taught, 

And prove to them that every act must get its due reward, 
That good for good, and bad for bad, is God's eternal mode. 



84 Common Sense Theology 



What About an Endless Sell? 

The Devil's home — where is the place — come Orthodoxy tefl — 
You've preached it long all o'er the laud — where is your buruiuc' 
hell? 

Your endless place of suffering, prepared beyond the grave, 
For so man}' wa^-ward children, God has no grace to save, 

Is burning up its brimstone — losing its odorous smell — 
Its contents have i)een analj^zed — Science breaks its spell. 

The i-ntellect of this late age, this great discovery hatches. 
That brimst(jne lias its finest use in well-made lucifer matches. 

And were it scarce progressive minds would form a corporation — 
Build tunnel railroads down to hell and dip it from perdition. 

And should they find the Devil there, a writhing in this treasure. 
Their sympatliics would hoist him out and give him a ride of 
pleasure. 

Your hell has swashed a blazing sign of superstitious dread — 
A libel on the God of love — a stigma on your dead. 

Still I ne'er saw but one poor soul wdio really seemed to think 
There was a hell beyond the tomb where souls forever sink. 

And she, poor wretched thing, was a Calvinist minister's wife — 
This awful dogma she had heard all through her married life. 

The horrid thought that any soul would meet this awful doom. 
Preyed on her feeling mind aud sent her rashly to the tomb. 

When I saw her she'd given up this heaven to try to win, 
And feared she had committed the unpardonable sin. 

She walked, and groaned, and wept, and sighed, — she was a 

mortal wreck — 
Ere long, her friends her body found suspended by the neck. 

If hell was hers she wished to know it — suspense was worse than 
death— [breath. 

With her own hand she fixed the rope which stopped her mortal 
In an old barn around a beam, the fatal knot she tied — 
Then give a leap as if to hell — -to find her Gad balled, 

To find her devil was the man she'd lived with as a wife, 
And that God's hell had nothing worse than Calvinistic strife. 

Show me the man who does believe in future endless hell 
I'll show then a maniac — he can't be sane aud well. 

Could fathers and mothers joke and jest with children all exposed ? 
Or nap it in the meeting-house if hell for theirs wa'n't closed? 



in Hough Shod Rhyme. 85 

Do ministers who stand between the living and the dead, 
l>elieve that hell is gaping, while they shout for bread? 

Ah me ! where is the man or woman that has a friend in hell? 
That place was made for other folks, with ours it must be well. 

And if a churchman lose a child that has not been converted, 
He tinds some peg on which to hang his hope, howe'er distorted. 

O ! the age of hells and devils is coming to an end — 
To hasten on the gladsome time my powers I'll gladly lend. 

If strait's the gate that leads to life, and few there be that find it — 
If few are saved and many lost as follows close behind it — 

If l)road's the road that leads to woe, and many enter there, 
God is a Demon to create and multiply despair. 

"Be fruitful thou and multiply," is then a vile command, 
How hell believers reconcile I cannot understand. 

But if you say that every act receives its just reward, 
To win us back to virtue and lead us up to God, 

Then we'll kiss the hand that smites us, because it swings in love, 
Shout hallelujah to the Lamb, and to his host above. 



What About the Fall ? 

The Fall of man — what is this fall we in the Bible find? — 

Did God get careless — drop his work, and mutilate man's mind? 

Or did he stand his infant child upon some dizzy height. 

And say, "Stand there, you helpless worm, 'thout any oversight? 

" I want to see if you can't stand upon accountability ! 
Now if you fiiU 3'ou do it on your own responsibility ! 

" The tree of knowledge ye must not touch, for ignorance is bliss ! 
Now if ye touch it ye shall die, or live in great distress ! " 

So there he stood in blank amaze, nor dared he move at all ; 
But by and by God fixed a plan that made poor Adam fall. 

He put the serpent on his track — the subtlest of his beasts — 
The devil — God's greatest enemy — this cannibal he feasts. 

But God had set him up so high the serpent could not reioli. 
So gave the apple to his wife ; then she to him did preach. 

■' Come, Adam, eat, O ! do," she says, " the serpent says 'tis good, 
Will make as like unto the gods ! " So xidam said he would. 

Then Adam ate, and down he fell ! O ! what a mighty fall ! ! 
Millions on millions dropt to hell ! ! ! — But xVdauk did it all. 



86 Common Sense Theology 

T!io serpent then was master of the wliole of Adam's race, [fice. 
God cursed the ground — the woman's seed — then hid his lovin;^ 

But God repented by and by, he feared he had done wrong 

To crush the whole of Adam's race and make the devil xo strong. 

And give him such a mastery o'er all his handiwork, 

And leave himself but second to the devil, through this quirk. 

So to redeem from Satan's hands whoever might be loilling, 
He gave himself a sacrifice, but Jews must do the killing. 

O what a farce ! O what disgrace men heap upon the Lord \ 
What childishness ! what vagaries ! are conjured from the Word. 

And then to think that there are men in this CMilightened age 
Who will stand up on Zion's tower and preach it every page 

Is quite enough to make one sick, and wonder what is man? 
Who can believe such called of God to preach his truth, who can? 

To sum it up it looks like this : — God made a man of earth 
Who could not stand his serpent test, so cursed him from his birth. 

But he, repenting this rash act, resolved to save a part 

By his own blood, so raised the Jews to pierce him to the heart. 

Now, if you don't believe this rig, why, '^go to hell," your place, 
"■ No other virtue can avail without believing grace ! " 

"O ye blind guides !" ye ranting priests ! every time you preach 
You slander God, yea, worse than that, his wisdom you impeach. 

As though ho did not know enough to make man right at first — 
With him was so dissatisfied, this poor lone worm ho cursed. 

But after thousands of years had passed, he hit upon a plan 
To finish the work, so incomplete, so long before began. 

How was it done, ye modern scribes? tell us the wondrous plan. 
'• The mighty Maker made himself into a mighty Man ! " 

But this was not enough, it seems, Idm'^elf he then munt Jcillf 
To lift the curse on Adam laid, placed there b;/ his oion will. 

And still your plan is not complete, ye leaders of the blind. 
There's only now and then a man ye say God's heaven will fiud ! 

So when ye pray, ye pray as though the devil had the most, 
And when ye sing, ye sing as though he meant to clear the coast. 

"Why was I made to hear thy voice and enter while there's room. 
While thousands make a wretched choice, and rather starve than 
come?" — Watts. 

Yes, well you ask. Why was I made to enter while there's room. 
While thousands live 'thout power to move, benumbed by Adam's 
doom ? 



in Hourjh Sliod Rhyme. 87 

Could not God's wisdom tix to suit his own capricious mind? 
What I after making, calling good, then cursing do we find? 

Could the Infinite Architect be pressed to such a need 

As to curse the ground? its tiller too? curse all the woman's seed ? 

You'd laugh to scorn the man that would be cursing what he'd made ! 
What uonsense, then, to preach that God a curse on earth hath laid. 

How can you feel secure and trust that God with your salvation. 
Who was no better satisfied than he with his creation? 

E'eu if j'-ou have the evidence his grace hath made you clean. 
He may get angry, cast you off, and think you are too mean, 

Repent himself, and make a flood, to drown you out of sioht. 
Or make you wish, like poor old Job, you'd never seen the light. 

Or " send you strong delusion that you may believe a lie, 

That you may be damned forever." Oh ! — '' How is that for high ? " 

Ah ! better now to change the term. Say, llow is that for low? 
When thousands of the "God-ordained" dare preach such things 
are so ! 

I would that I could seal their lips, and save their future blame ; 
They must now talk against their light, and hence their coming 
shame. 

It can be nought but partyism that preaches thus to-day — 
The loaves and fishes must inspire the most our pulpits say. 

What about the Resurrection ? 

The Resurrection — how is this ? — will these earth-bodies rise? — 
After rotting some thousand years, they'll be a splendid prize. 

Shall God, who always has and will work by specific rule, 
Gather together man's rotten dust to house again this soul? 

Methinks 'twould puzzle nature's God to form again each frame 
Just like the old original, in every part the same. 

"Variety is, 'tis plain to see, the order of creation, [tion. 

There's chance for doubt if each would get again the same foriiiti- 

Who ever knew a tree to fall, turn back again to earth. 
And then another just like it on that same spot have birth? 

Men's bodies often feed the plants, and they in turn feed men ; 
This renders it impossible that each rise whole again. 

Then where's the soul from time of death until the body rises? 
'Tis all unhoused ; and how it lives, creed tells not, but surmises. 

Some say it goes back to its God, from whence at first it came ; 
But others say it sleeps away the time between — that's tame ! 



88 Common Sense Theology 

If like the first, we'd lose ourselves like rivers in the ocean ; 
But who feels willing to be lost, though Paul might preach the 
notion ? 

For Pauli you know, wa'n't always sure he wrote by inspiration ; 
x\ncl it may be he wa'n't inspired about the resurrection. 

Man shrinks and shudders at the thought of such annihilation ; 
How beings live without a form is beyond comprehension. 

If in the grave man lies so long, ten chances, then, to one, 
He'll always lie, and endless sleep dooms every earth-born son. 

Paul thought it quite essential we should all die to live. 
But when he came to talk about Christ's coming to receive, 

He saw that those then on the earth would have no time to sleep ; 
This homely fix wrought up his soul, and maybe made him weep. 

lie thought again, and then he says, "Brethren, we sha'n't all die. 
Wo shall be changed." — I guess we shall, "in the twinkling of 

an eye." 
Paul had a glimmer of the truth, but could not see the whole — 
Saw flesh and blood could not inherit the kingdom of the soul. 

But how the spirit got its form — its selfhood and its shape — 
So we could tell each other there — was more than he could make. 

,Now, don't it seem more rational that when the body dies 
The spirit-form conies out of it and then begins to rise? 
Had Paul have seen the butterfly come out the homely worm. 
He must have seen that bodies may have form within a form. 

Clairvoyance, with its spirit-eye, declares its power to see 
The spirit's body organize, when death the soul sets free. 
Sometimes the amputated limb, when cramped as laid away, 
Gives pain to its possessor — why? Here's what we have to say : 

Because the spirit-part within has not yet left the limb, 
But when it has, the limb will have no feeling unto him. 

When death occurs by violence, the body holds the spirit 
Much longer than it does do when slow diseases free it. 

The raising of man's body has no place in nature's teaching. 
But rests alone on ignorance, or unsound, Pauline preaching. 
Paul wrote quite well — the best he knew — we like this great 

apostle , 
Because he dared to reason some — our rights he does not jostle. 

Now, we've as good a right as he to tell the world our faith, 
Though it may difi"er some from him, 'tis what our reason saith. 



171 Rough Shod Rhyme. 89 

Shall science, well established, give place to Preacher Paul? 
Because recorded iu the book, is that a proof for all? 

Has humau reason nought to do with what the Bible teaches? 
Shall God in nature cease his work when Said of Tarsus preaches? 

Nay, nay. Let every reasoning soul doubt every Bil)le saying 
Till he has gained his evidence that it is truth portraying. 



Wliat about the Deluge ? 

The Deluge — that tremendous flood that swept all o'er the earth 
And choked to death all living things that ever did have birth, 

Except old Noah and his wife — his sons and sons' wives, too. 
And beasts and birds of every kind, in order, seven and two, 

•Is now by science se't at nought, and proved to be a fable, 
For Noah's ark wa'n't big enough so many beasts to stable. 

One hundred fifty thousand beasts, twice told, says historj-, 
Must have been cooped in that small ark, but how's the mystery? 

Noah and his sons, with their four wives, could not deal out the meat 
To such a mighty beastly host ; it must have been a cheat. 

It covered up the highest mount — and spread all o'er the world — 
Some tive miles deep it must have been, by science we are told. 

AVhence did it come and whither go — the water for the flood? 
Eight times as much as earth contains, all tinged with human blood. 

Can priests now say it must have been a miracle wrought by God 
To cleanse the earth of wickedness, and hence he spake the word 

As when he brought creation forth — from nothingness it came — 
Then spake again, and back it went to nothingness the same? 

Would God have taken all this pains to rid the earth of men 
Whom he had made, bid multiply? — is God so fickle, then? 

Once more we ask, how could the beasts from every different clime 
Have stood the change, all smothered in, for such a lengthy time? 

And when the ark had rested on Mount Arrarat, where sent, 
What journeys some must have to take to find their clement ! 

All this is easy to the creeds ■ — for they ne'er ask the how? — 
, Impossibilities they cast on God, and then they meekly bow. 

() how convenient 'tis to have Omnipotence to aid. 

When cornered they at once reply, "The Lord Almighty stiid — 

Let carnal reason hush its claims ! be still ! believe the book ! 
God works in a mysterious way — ye need not think to look 



90 ■ Common Sense TJieology 

Into the secrets of the L")rd, though thoy be all revealed, 

'Tis quite enough for you to know the book by God was so ilad." 

As though one's eyes should be shut up to follies of the past, 
Nor dare to question how the creeds have blown their blasting blast. 

To cap the climax, see the bow, painted by Jehovah, 
Set in the clouds to let theni sec the Hoods are all gone over. 

That bow, true science knows was set, may ba millions of years 
Before the time that Xoah lived, so we may yet have fears. 

For floods of water may be changed to floods of " flaming fire," 
And this shall be, so Peter says, when God shall come in ire. 

O, ye unreasoning Bibleites ! how strange you cannot sec 
That God is Good ! and Good is God ! — to all eternity. 

How strange that you can all believe in Peter, James and John, 
And not believe those Sciences which truth declares her own ! 

How strange that men of olden time, unblessecTln' modern science, 
Can hush your reason, blind your eyes, and bid the truth defiance ! 

I cannot well account for it but by transmission rules — 
You're born and bred in mj'stery — hereditary tools. 

Wliat about Public Prayer ? 

" A thousand knees. 
Ten thousand years together, naked, fasting, 
Upon a barren mountain, and still winter, 
In storm perpetual, could not make tiie gods 
To look tlie way thou wert." — Shakespeare. 

Was Shakespeare right? Does God hear prayer, and answer as 

men call? 
Or does he rule unchangeably, though nations rise or fall? 

If chtmge is not God's attribute, as taught by every sect, 
If he in wisdom rules by law, then Shakespeare was correct. 

If God is loving, just and wise, and knows each heart's desire, 
AVhat pleasure can it be to him to hear a formal prayer? 

If all our hearts are open to the view of Deity's eye, 
Of what avail to make a praj'-er, and maybe tell a lie ? 

If God's decrees are just and true, nor can be otherwise, 
And if he be unchangeable, what foil}'' to advise. 

If God does know our inmost thoughts, our wishes, wants and 

woes, 
What foolishness at stated times to tell him what he knows ! 

If order be the law of heaven, as all God's works bespeak, [Greek. 
No Priest can ever change God's plans though he should pray in 



in Hough Shod Rhyme. 91 

Shall man dictate iinerring will, and alter wise design? 
*Be this presnmption far from me — let God in wisdom reign. 

Suppose that I should pray for wet, my neighbor pray for drought, 
Could God, though he be infinite, give answer to us both? 

Shall I, then, on the public ear my wordy prayers intrude, 
Whilst Jesus tells me when I pray, to go in solitude? 

The great Exampler always sought some silent mount for prayer ; 
Not e'en the loved disciples must approach his sacred lair. 

Shall I, my neighbor, pray for you? how know I what you need? 
Will God withhold what you deserve should I not intercede? 

And then, again, if I should pray for things you are not wishing. 
And God should hearken to my prayer, should I not then be 
meddling? 

When by my drink your thirst is stayed, my hunger by your food. 
Then pray for me with all 3'^our might, your prayers may do me 
good. 

Till then, withhold your prayers for me and work your own salva- 
I choose to trust in Providence without your intercession, [tion, 

Hence, in .your councils with the Lord, I pray let me alone. 
And let his will be done to me in prefrence to 3'our own. 

Though you should ne'er advise the Lord, I will not be afraid. 
For God's no wiser when you're done than ere you prayers were 
made. 

If I by sinful actions have deserved affliction's rod. 

Will prayer defeat what justice claims? shall man o'errule his God? 

Will whining prayers persuade the Lord to set aside his laws? 
If this be so, then no more say effect must follow cause. 

Now when we break the laws of health, and pahi and sickness 
come. 
Will prayer atone for these misdeeds, or shall we doctor some ? 

When one gets wounded in the flesh, or, falling, breaks a limb. 
Who takes to prayer to heal his wound, will fare him rather slim. 

So when we disregard a law pertaining to the soul, [whole. 

Though wo should pray till judgment-day, 'twill never make us 

If we can break one righteous law — without us or within — 
And praying will remove the curse, then prayer's the price of sin. 

There's no devotion, some men think, without much boist'rous 

prayer ; 
And it would seem they also thought religion ended there. 



92 Common /Sense Theology 

Lot my devotions be acTjudged by deeds of duty done ; 

This is the pni\'er which pleases both the Father and the Son. 

Shall I distrust and doubt my God by bending servile knee? 
That mercy I to others show, my God will show to nic. 

The prayer of action is the prayer that God delights in most, 
'Tis doing good to fellow-man that brings the Holy Ghost. 

The prayer of action all can make, and get an answer, too, 
God helps the man who helps himself, in every point of view. 

The prayer of action moves the world, it breaks and tills the sod. 
And such, though made by infidels, will be received by God. 

If prayer availed the husbandman he'd need to work no more, 
But when he wished for bread or wine, why offer up a prayer. 

The bread of life will no more come by wordy, formal prayers, 
Than harvests rich will come to man without abundant cares. 

But windfall blessings those obtain who only pray to get them, 
But those who wish for wormless fruits have srot to climb and i>ick 
them. 

Shall we be carried to the skies on flowery beds of prayer. 
While Jesus fought to win the prize, and worked his way up there ? 

This begging favors of the Lord is but a shirk's device, 
For blessings are not truly ours until we've paid the price. 

Think not on knees of slothful ness to merit grace divine. 

The utmost farthing must be worked ere blessings rich are thine. 

The reason why some pray so much and do so little work. 
Seems founded in economy — 'tis cheaper thus to shirk. 

Whilst others pray because thy're taught that heaven is won by 

prayer, 
Yet all their actions clearly prove they've little treasure there. 

Some men we know, whose lazy prayers have risen night and 

morn 
For scores of j-ears, and yet their lives are fruitless and forlorn. 

If all the time that's been used up in wordy, formal prayer [wear. 
Had been employed^ in search for truth, Avhat diamonds we'd now 

When I believed in special grace, m}'^ prayers were then so many 
That I had been an Astor now, had each one brought a guinea. 

But still I hardly gained a sou until I ceased to pray [vocally]. 
Let reason, not blind faith, take helm, then life began to pii}-. 

One reasoning thought about the truth will set us farther on 
Than months and years of stupid prayers unto the great Unknown. 



in Hough Shod Rhyme. 93 

All public praj'er works mischief to the unenlightened mind, 
It indicates that God has gone and left his work behind. 

If God is not removed from us and we in him do live, 

Why call aloud to have him come? and thus the soul deceive? 

Enter ye into your closet if you've business with the Lord, 
He can hear you, e'en in whisper, and will openly reward. 

If God now speaks with still small voice unto the hearts of men, 
Should man in speaking back to him be loud and boisterous then? 

That parent must have felt rebuked, whose young one quizzed his 

]n-ayer — 
" AVhy need you pray. Pa, quite so loud, if God is everywhere? " 

What folly ! O ! what folly 'tis to pray against God's laws. 
We'd better whistle, sing, or laugh, or play with childish toys. 

I'd rather hear a Dutchman swear, when honest impulse moves. 
Than hear that priest make formal prayer, whose friendship no 
one craves. 

And which think you is worse, my friend, to pray Avithout good 

thought. 
Or swear, by foolish habit moved, 'thout meaning any hurt? 

Swearing is vulgar, low and vile, and should be shunned l)y all. 
But formal prayers are mockery, and hypocrites must fall. 

All public praying, Christ condemns, and would you pattern him? 
Then don't ask me to ape the priest, I can't, it would be sin. 

Of what avail the Pharisees prayer, " Stand by ye sinners poor," 
Whilst prayers from smitten breasts alone can open heaven's door? 

The greatest prayer that e'er was made by any mortal man, 

Is that which cries from inmost soul, Thy will. Great God, be done. 

Such prayer as that gives passiveness, prevents unwise dictation. 
Smooths out the wrinkles in our souls, and saves from all distrac- 
tion. 

What other prayer can benefit while this one is not felt ? 

What heaven has that mortal reached whose soul to this ne'er knelt ? 

When this is made in honesty, what need of any other? 
This ever present in the soul gives hope and trust forever. 

There was a time when prayer was power, in ages past they say, 
W^hen priests had but to say the word and planets would obey. 

Then, in revenge, a prophet prayed that rain might be denied, 
And not a shower refreshed the earth till he was satisfied. 

There fell no rain upon the earth for two and forty months. 
Or till Elijah prayed for it, when down come rain at once. 



94 Common Sense Theology 

God's not so prone in later times to let men have their say, 
May be the God that served the Jew is not the God to-day. 

Else he, the sceptre Israel shared, resolves to hold alone. 
So taking it from Jewish priests now wields it as his own. 

At any rate there's been great change, it now to none is given 
To stop the planets in their course, or call down fire from heaven, 

Or make the sun retrace his steps — or calm the sea when tossed — 
Alas ! the art oi powerful prayer is now among the lost. 

IIow church folk do content themselves with answers they now get, 
To prayers by millions which they make, seems marvellous as j'^et. 

Their faith is less than mustard seed, or else they pray amiss, 
If answered pra^^er gives evidence, they're far away from bliss. 

How strange they should so blind themselves with useless forms 

and fears ; 
Wliy can't they see their god is dead, and has been many years? 

Christ killed the Jewish God himself, when' he was on the earth, 
And made a Father for the good, now All-in-All has birth. 

This All-in-All by law controls ; — deals out no " special grace," 
To Jew or Gentile, black or white, but labors for the race. 

Let partial saints still preach and pray till they get wearied out. 
They will, at length, find God in law, and turn themselves about. 

Their asking blessings over food is childish, say the least. 
The hungry stomach knows no God except the ready feast. 
If blessing-seekers never found dyspepsia in their dish, 
Then they might hope by saying grace to gain their every wish. 

God puts his blessing on our food while in the field it grows. 
And he who seeks a second bless a selfish spirit shows. 

If God's tirst blessing isn't enough, let all the gathered stores 
Be blessed at once, and thus save time to do more useful chores. 

Returning thanks for what has come in pleasure to our dish, 
Is not so inappropriate ; be as thankful as you wish. 

Baptizing, too, is empty show of meekness rarely lived, 
And by it many a graceless saint has thus the world deceived. 

All those Avho trust in empty forms and think Baptism meet. 
Should carrj^ out then all commands, and wash disciples' feet. 

The last command should be obeyed as promptly as the first. 
For both alike are Bibleized — be faithful, or be cursed. 

Ah ! 'tisn't because they -wisli to do whate'er the Scriptures say, 
But more because 'tis popular — the fashion of the day. 



in Rough Shod Rhyme. 95 

Away these forms — I'll heed them not — they mock my freeborn 

soiil — [whole. 

Ten thousand such, though holy called, can't make one sinner 

These outward forms must all die out, as men progress to see 
That virtue, not profession, is the badge of all the free. 



WJiat about the Good Time Coming ? 

O ! for that good time coming'by prophets well foretokl, 

When truth shall have more value than the richest mines of gold, 

When wisdom shall be chosen in preference to wealth — 
When man shall stand in manhood, in perfect moral health — 

When love shall be more potent than powder guns and balls — 
And virtue so attractive men listen to its calls — 

When all shall take more pleasure in doing others good, 
Than in heaping mighty treasure, presuming that they could — 

When all of man's possessions shall be given up to God, 

And ev'ry real want supplied through the treasury of the Lord — 

When brains and muscles, equally, shall unite in love to bring 
The highest earthly happiness out of every earthly thing — 

When all the gifts of Providence in body, head and heart. 
Shall be cast into the treasury and each one share a, part — 

When all these things shall come to pass through man's unfolding 

powers — 
When man's ambition shall find vent in lifting up his neighbors — 

When love shall be the great exchange, and goodness sought like 

gold — 
When honest purpose for the right shall make men wisely bold — 

TJten will riches cease corrupting — then will poverty stalk no 

more — 
Then will every earthly blessing for each one lie in store. 

Then will all men be as brethren who wear the human form — 
Then none can see another unsheltered from the storm — 

Tlien there'll be but one religion, and that the law of love — 
Then every thirsting soul shall drink from the fount of life above — 

Then cannons, swords and muskets, all useless, will be made 
Into implements of husbandry, the plow, the hoe, the spade — 

Then all the standing armies, so useless but for hate, 
Shall return to peaceful duties within the cities' gate — 



96 Common Sense Theology 

Then mnrringe will be sanctified — deemed the highest gift of God, 
The holiest of holy things — most sacred to the Lord — 

Then every man and woman will in harmony so mate, 
That lust, ashamed to enter, shall stop without the gate — 

Then holy lives and unions shall beget a nobler race, 

With more perfect brains and bodies and more comeliness office — 

Then the laws of propagation will be fully understood. 

Then mothers all shall glory much in children wise and good — 

Then true maternity shall be the crowning joy of woman — 
Then through her shall the race progress to nianhood scarcely 
human — 

Then so healthy and so happy will the children be by birtli. 
They will scarcely need converting while they tarry on the earth. 

Then the laws of health and diet will be so fully known 

By the power of clairvoj'ance, that the race will scarcely groan — 

Then the science of mechanics will be brought to such a state 
That everything that's needed wall be made at rapid rate — 

Then will labor be so equalized that every oiie shall find 
Leisure well to cultivate and beautify the mind — 

Then those hurtful competitions which now proy upon the poor, 
Shall be turned to aspirations for the lovely and .the pure — 

Then all the many evils which come of selfish i)ower, 

Shall be cast into the background, and the heavens on us shower 

The graces of that kingdom where goodness crowns the king — 
Where all in love so harmonize that every one can sing — 

Then the wicked cease from troubling — tJien the weary are at 

rest — 
TJten the martyrs will be coming from the regions of the blest, 

To sing a song of triumph with the sainted ones of earth, 
O'er the downfall of Babylon and a holy nation's birth — 

Then the prophets and apostles will visit earth again, 
To see this New Jerusalem and sing a glad refrain 

O'er the triumph of their mission in bringing men to see 
That justice, love and purity alone can make them free — 

Then order, peace and harmony shall reign throughout the land. 
Then every human being will in joyful freedom stand — 

Then, O then! ye longing ones, will earth's Millennium be — 
Then, O then! but uot till then, can Earth the good time see. 



in Rough Shod Wiyme. 97 



What IS Absolute Justice? 

Pure Justice canuot come to earth till tliis great truth is kuowu — 
That no man has a right to call a thing he has his own. 

And more than this, not e'en himself — both he and his are God's, 
His brain — his thought — his work — his life — his purse — his 
all — the Lord's, 

Which should be used not for one's self, but for the good of all, 
So each may taste the happy fruits of the wisdom of the whole. 

What else can answer the demands of confidence ripe, in man? 
What else can bring the worlds release from jargon, but this plan? 

Just thinh. Some have the power to make a fortune in a day ; 
But do they, therefore, own the right to squander as they may? 

Divinely they have not the right, for neighbor brothers may 
Be tugging with a right good will for pittance, day by day. 

God's laws, combined with circumstance, have given all they've 
Hence justice says their duty is to share the common lot. [got ; 

Thinh. None have ever made themselves, then why should they 

be proud? [crowd? 

And if they've only what's been given what right have they to 

The poor man were the rich man's self if born and bred as he. 
And if his chains do not bind him fate only makes him free. 

What meanness then to grind the poor with circumstantial fiivors I 
What meagre manhood those possess whom justice brands as 
shavers ! 

Shall poor men's muscles always be the means which brains shall 

use [choose ? 

To arm themselves Avith golden swords to smite with when they 

Good men forbid, and teach the world more brotherhood, more love, 
More sympathy — move Justice, too — like that enjoyed above. 

Men's brains and muscles equally should strive in love to bring 
The highest earthly happiness out of every earthly thing. 

And all the gifts that all possess in body, head and heart. 
Should build up common treasuries, so each may share a part. 

According to their needs and wants, as wisdom might declare, 
Then none would suffer — sufeit none — 'tis justice thus to share.. 

Then riches could-no-more corrupt or poverty curse men more — 
Then every earthly blessing would concentre there in store. 

Then hearty love and high respect would be the great reward 
Which genius and self-sacrifice would get for doing good. 



98 Common Se'.me Theology, etc. 

Eeward enough for any man — the highest to be given — 
Eternal justice would be there to compensate with heaven. 

"But how shall such a work begin? the world's in selfish rago, 
And none but gods can run a life upon this level gauge." 

Ah ! there is where you make mistake, 'tis like the common 

school — • 
Self-int'rest yields the motor power when it has learned the rule. 

The work is easy when men's wills are ready for the plan, 
Impossibilities are scarce Avhen union shouts — "We can." 

The rich and ivise should band themselves in brotherly alliance. 
And deal out loealth and ivisdom to all who icould affiance 

According to the golden rule — that bond of honor given, 

AVhich keeps the lines of duty clear, and opes the door to heaven. 

Let those who won't, stand back awhile, and eat the fruits of vice. 
Till strength is gained to conquer them with love and wise device. 

Such efforts did they fail, perchance, would honor every heart 
Throughout a whole eternitj^ for action on their part. 

But such no need to fail at all with love and wisdom rife — 
For justice says the tiling must come — there must be truer life. 

And progress says we can't stop short of scientific living — 
Pure love must be the great reward for getting and for giving. 

What meagre joys have those whose ahns all end with lower self, 
Who never reach the blessedness of doing good with pelf. 

Hark ye, the time is not far off when none shall be called great 
Whose powers are not used for good, in private or in state. 

Man's selfishness is soon to take a higher selfish stand, 

And bless itself by blessing others — it waits the true command. 

Self-int'rest, well enlightened, is the power behind the throne. 
Which will be used to bring about this greatest work yet known. 

Self-int'rest builds our factories and runs them day and night — 
Self-int'rest gathers armed hosts and leads them forth to fight. 

Self-int'rest does, 'tis plain to see, do all our grandest things — 
Gets up our State and Worldly Fairs and then our Gilmore sings. 

Self-int'rest ^\\\\, when it shall see how people ought to do, 
Compel itself to organize, and put communion through. 
W\^ll martialled, it shall tramp right on through all opposing powers. 
And plant itself in Canaan, where Justice builds her towers ! 



A Critique upon the Creeds. 99 



PART IL 
A CRITIQUE UPON THE CREEDS. 



Whence come Bibles? 

All Bibles are but portions of the world's religious history, 
AVhile searching for that hidden life beyond the veil of mystery. 
They all grow out of man's top brain, inspired more or less, 
By angels from that hidden life, who've sought the race to bless. 
In every age there have been souls who soared to meet the gods, 
"Who drank in light, as earth drinks rain, and hence all written 
All men expanded soulfully feel nobly tow'rd their kind, [Words, 
And hence to give the blessing got, impelled each lofty mind 
To shed the light it had received on others favored less, 
And thereby help to purify and elevate the race. 
Grand truths are never well received, at least not well enjoyed, 
Till they are given forth to bless ; this kept their pens employed. 
This holy feeling brought the Ghost that gave them inspiration, 
And something like it must be felt to get the interpretation. 

All Bibles Assume to come from God. 

The Koran, Shaster, Zendavesta, all had origin the same, 
And all ambitiously assumed the Great Jehovah's name. 
And all have more or less of truth, with more or less of error, 
They've all been spiced with special grace, and fortified with terror. 
They all reach forth, beyond the tomb, into the great hereafter. 
They're all in search of that grand life which frees from all disaster. 
They all announce — "Thussaith the Lord" — "Believe or else 

l)c damned." 
They all forget that reasoning souls cannot, perforce, be crammed. 

They all appeal to Wonder, and not to Reason. 

They're all per[)lexed with mysteries, with visions queer and crude, 
With wonders that must come to pass, somehow, none understood. 
They often contradict themselves through lack of apprehension ; 
Hence biblical expounders arc chuck full of their dissension. 
The great mistake with all has been in claiming special favor 
Of him who rules alone by law, and hence their writings savor 



100 Common Sense Theology. 

Of egotistic piety — of much uncaudid zctil — 

Of coiideimiMtion killing fierce, without a due appeal 

To reason, or to common-sense — a sad mistake, 'tis plain. — 

Hence reasoning men reject them all, that is, thc}^ do in main. 

1"l)e\- cannot now be awed l)y books with reason set aside, 

For reason is to test all thin<rs, whate'er the church betide. 



Our Bible may be the Best of Them. 

Oin- Bible is the best, we think, yet that is much at fault, 

And Reason has, in every age, had reasons for assault. 

Yet every part bears marks of heaven, as well as taints of earth ; 

And men should sift it carefully, there's much in it of worth. 

Its preservation through the past remarkably declares [and tares. 

That wheat was sown, and groweth well, though chocked by weeds 

It hath some salt within itself, whose savor can't be lost, 

To tread it blindly underfoot, is not to count its cost. 

It is no proof of purity to harp upon its faults. 

For wicked men can criticise, and weak ones make assaults. 

Nor is it sign of holiness, to call it all infallible. 

Neither view, Avith honesty, can ever be compatible. 

Its themes in gen'ral, are so far above men's common walk. 

It shows us most conclusively, 'tis something more then talk. 

There is no book I've ever read, of thoughts and deeds so variable. 

That is more honest all the way thro', than that old book the Bible. 

No book can give us better proof — so hoary are its pages, 

Of angel life and ministr\', than comes through its old sages. 

Its Writers were mostly Noble and Talented Men. 
Its writers, for their times, wern't men we moderns need dispise. 
They were so honest in their zeal they rarely would disguise. 
All deeds of darkness, well as light, were honestly revealed, 
Xo matter if 'twere priest or king, they must not be concealed. 
They called things l)y their rightful names, they rarely glossed a 

thing. 
No bogus virtues would they pass, each piece must have the ring. 
Aye, Moses and the prophets were accused of many acts 
Tliat must have deeply humbled them, according to the facts. 
And so with Paul and Peter, too, the Psalmist and his son. 
And so with all but Jesus Christ, whom prophets said should come. 

Christ Jesus the most Gifted and Purest of Bible Men. 
He spake as never man had spoke — no guile was in his mouth — 
His equal had not Avalked the earth, for purity and truth. 
Aye, aye, so pure a man was he, so much in love with good. 
Earth had for him no resting-place — men clamored for his blood. 



A Critique upon the Creeds. 101 

And'twii'ii't enough to kill hiin quick, and hush his pr:i,ycrful breath, 
But nails, and thorns, and mockers, too, were present at his death. 
They gloried in their power to kill the man who was so pure 
As to mirror all their sin-sickness, although he showed the cure. 
His presence was a live rebuke to all those priestly quacks. 
And they must get him out the way, or else confess their lacks. 

Thanks for the Light Revealed through His Life and Death. 

Yea, thanks to God for the light he shed on Calvary's bloody mount, 
For through the veil, thus rent, we see the never-failing fount. 
And thanks again, no tomb could hold a spirit so refined. 
For forty days he showed himself to his clairvoyant friends. 
Then passed into that spirit realm where Moses and Elias lived. 
Where all the good and true had gone since man Avas first conceived. 
No doubt he reigns a leader there, because so intuitional, 
lie comprehends the wisest rule, through fitness constitutional. 

A Godly Man, but not the God. 

A godly man, indeed he was, but not the God, to rae. 

An Elder Brother, woman-born, and Wonderful was he. 

A Prince of Peace — A Counsellor, but not the Mighty God, 

A blessed Teacher full of love, but not the Logos Word. 

A Saviour, he may well be called, because he showed us how 

To save ourselves the quickest way — stop sinning — stop \tno^v. 

Love God or good with all the heart — the neighbor as one's self, 

Resist not evil but with good, nor hanker after pelf. 

Do unto others as jg would that they should do to j^ou, 

Be gentle, true, forgiving, good, and God shall bring you through. 

His blood which bathed the rugged cross proclaimed a soul sin.cere, 

A love for truth sublimely grand — a faith that conquered fear. 

His Temptation in the Wilderness. 

A God methinks would ne'er have need to be tempted of the Devil, 
Or hold a fast of forty days to fortify 'gainst evil. 
But being man, 'twas fit indeed, to seek some lonely place, 
And probe himself in every part, and get the needed grace 
To fill his mission handsomely, and make his life complete ; 
Bold Pharisees were on his track, their vengeance he must meet. 
They'd make of him a temporal King, and give him worldly power, 
But he preferred that spiritual reign which gives a richer dower. 
Like Moses, he would sooner be afflicted Avith the good. 
Than have renown from wicked men, tho' anxious that he should. 
And having got the mastery, his faith was then so strong [wrong. 
He felt he ihight make bread of stones, but checked himself; 'twas 
He felt so strong a confidence in angel power to aid, 
He might jump off the temple-top, and never be afraid. 



102 Common Setise Theology. 

But no, his fjiith must never be in useless ways employed, 
He'd aim to conquer sin by love, thouirh his body were destroj'ed. 
He'd show a pattern for the world, and for all coming time, 
For Jew and Gentile, Heaven and Hell — for every age and clime. 

Heaven is Founded on the Truths Christ Taught. 
I glory in his soulful life, lio'v much so ere I fiil. 
It tells of human possibility — hence toward him I set sail. 
The rules he gave to others, himself was governed by, 
If only Gods could keep them, why ask of men to try. 
His life was so exalted, so great his moral worth. 
He reigns the King of Heaven, no doul)t, in spirit King of Earth. 
To him all human knees should bow, and every tongue confess. 
Because his single soulful aim has always been tc; bless. 
No soul can fully enter heaven that does not bow to him. 
Or to the principles he taught — Heaven founds itself on them. 

Woe to the Pharisees. 
That stone from out the mountains cut, must roll and (ill the earth. 
And woe to each proud pharisee, who scorns the humble birth. 
And woe to all those hypocrites, who make the outside clean. 
And for pretence make lengthy prayers, while inwardly they're 
mean. [down. 

All those blind guides Avho strain at gnats, and swallow camels 
Must steep in woe, and get reformed, not .one in heaven is known. 
They'll have to wander through the vale of deej) humility, 
To get that lesson all must learn — complete fidelity. 
Not every one that sayeth Lord, Lord, shall enter into rest. 
But he who clings to principles — he oidy can be blest. 

Full Fellowship with Christ no Trifling Thing. 

Full fellowship with Jesus Christ can l)o no trifling thing. 

Our gold, untried, and full of dross, don't give the heavenly ring. 

'Tis not enough to have a lamp, unliglited, without oil. 

No one can borrow, none can buy, it comes of hearty toil. 

A time of recompense must come, to show just who is who ; 

Let each take heed and ask himself, have I a ticket through? 

Have all my sins gone on before to get the judgment check? 

Or do the}^ hang all guilded o'er like millstones round ni}' neck? 

Clairvoyant ej^es will pierce us thro', ami show each hidden part. 

So no disguise can pass the gate, we must be clean of heart. 

No Pomp in Heaven. 

There'll be no driving into heaven on horseback, or in coach, 
No trappings of distinction there, will dare to make ai^proach. 
The king and beggar, great and small, must travel side by side. 
There is no room in the narrow way for pompous ones to ride. 



A Critique upon the Creeds. 103 

Master and slave, people unci priest, trot equals tlirougli the ,i?ate, 
And all who shun the lowly ones must stand without and wait. 
To jxnash the teeth will do no good, nor yet to weep and wail, 
To enter in, be done with sin, good speech will not avail. 
The symbol of a little child guides all who would not wait. 
For all the truthful guileless ones will find an open gate. 
None others need apply themselves — the fruitage of the spirit 
Is love, joy, peace and temperance, none others cau inherit. 

No Heaven without Humility. 

Repentance and humility alone can clear the way 
For saving truth to enter in, and fit us for that day. 
Everybody must be broken, (so the gospel teaches,) 
Whene'er we fall on the great Eock, Christ, we shall be dashed to 

pieces [humbled] ; 
But if we fall not on the rock, let me say it louder. 
Then the rock [truth] must fall on us and grind us into powder. 
Not for revenge will this be done, but for our spirits' freedom, 
So that the truth may reconstruct, and fit us for the Kingdom. 
He that o'ercometh, bear in mind, not his weaker brother. 
But his own propensities may reign with Christ forever. 

Faith Nought without Obedience. 

No faith in Christ is worth a groat that does not mind his teaching, 
Christ has no friendship but with those who after truth are reaching. 
His intuitions broke the shell of popular appearance. 
And showed the kernel, which alone is worthy of acceptance. 
The Church to-day seems satisfied with nothing but the shell, 
The}^ glciy ill appearances, and think that all is well. 
The weighty matters of the law arc passed in silence by, 
Whilst the vaguest superstitious are lauded to the sky. 

Christianity has no Place in War. 

The Church has had Christ's gospel long, and ought, it seems to me, 
To be done with swords and musketry — in loving rule be free. 
Yet "resist not evil," does not seem to have one morsel's weight, 
For when Rebellion sounds her drum she's ready for the fight. 
But let no tighter claim the faith once given to the saints. 
For if they do I'll claim the right of them to msdvc complaints. 
Christianity has no place in war — its Founder would not fight — 
His mission was to break the sword, and rule b}^ love, not might. 
"My kingdom is not of this world," says the man of light, 
"My kingdom is not of this world," else would my servants fight. 
Our W'orldly men must think it strange that Christians take the gun. 
And well they may, for Christians can't — from blood all Christians 
run. 



104 Common Sense Theology. 

But die they can as Jesus did, yet kill they can't, and live, 
Xo dear old flag is half so dear as the Master whom 'twould grieve. 
Shall Christians kill, while the ^Master prays, all bloody on the tree, 
And not for self, but enemies — the world from blood to free? 
Don't talk of Christian liberty, that's won by shedding blood. 
It smells of that old theory which saved the world by flood. 
And what is worldly liberty to dead men on the field? — 
What heavenly merit can those claim who carnal weapons wield ? 
What glory, too, will those men get who preached in times of peace. 
That all men should lay down their arms, and pra3^cd that war 

might cease? 
And yet w^ent forth as chaplain priests, Avith promise of move jjay. 
To beg the Lamb to help them kill their l)rethren in the fray ? 
How strange that both the North and South, in deadly fight arrayed, 
Should call upon the self-same God, Avhom neither have obeyed. 
How strange is that consistency which prates of an endless hell, 
Then puts the gun in sinners' hands, saying " Go now, die or kill." 
They preach that even one poor soul is Avorth ten thousand worlds, 
If not redeemed l)efore it dies hi endless misery lahirls. 
And yet they glory in that peace which comes of the endless wails 
Of sinners damned — shipt on to hell — while their praises filled 

the sails ! 
And once a year they go with flowers to decorate the graves 
Of soldiers dead, and gone to hell, their gospel never saves ! 
O my ! O my ! are all men knaves and hypocrites, too? 
Or are they so unreasoning they know not what they do? 
If love is e'er to rule the world, 'tis time Christ's Church began 
To show some symptoms of this rule — some faith in God or man. 



All Men should be Sons of God, or Good. 

Christ based himself on principles so spiritual and true, 

He felt a oneness Avith his God — disciples ought to, too. 

Yea all men should be sons of God — be true to truth and right. 

Be all in love Avith God or Good — and so be full of light. 

" Why of yourselves do ye not judge of what is true and right? " 

It was so plain, so clear to Christ, he Avondered at their sight. 

As God is love, and rules by it, all rule should be the same. 

Hence Christians must lay down their arms, or else give up their 

name. 
Christ lived a Nonconformist here, went forth without a creed, 
Said truth believe and truth obey, Avas all the soul could need. 
The reason why his teachings Avere so ranch about all others, 
He made them so self-evident, sincerity scarce falters. 



A Critique ujjon the Creeds. 105 



Ail Men are at Liberty to Pursue the Truth. 

As Jesus did not gaiiije himself hy what the ancients wrote, 
He leaves all honest men the ri2:ht to set themselves afloat. 
No creed derived from any book should bound a mortal's siijht. 
When intuition grasps new "truth, rejoice, fling out the light. 
Don't stop to see how well it squares with what the D.D.'s say. 
They may may be only Pharisees, right in Jehovah's way, 
God's inspirations can belong to no one ago or clime, 
Whenever souls can comprehend, that is Jehovah's time. 
The fount of inspiration is ever on the flow, 
And blesses every nation where truth men seek to know. 

Our Bible not a Finality. 

If God intended we should put our confidence in books. 
How strange that Jesus never wrote ! how wonderful this looks ! 
The greatest Teacher that the world has ever brought to light, 
He, O ye book, ye Bibleites, he never deigned to write, 
But once, and that was in the sand, and with his finger, too, 
Yet, said St. John, the world coidd not contain his history through. 
All principles are God-ordained, so find them where you may, 
Some truths apostles never knew are well received to-day. 
And every truth's a Word of God — though wrote by Greek or Jew, 
And upright souls will never spurn what reason says is true. 
And all man's teachings should accord with reason's honest claim. 
Then reasoning souls receive the word without Jehovah's name. 
And he who teaches darkened minds to find a better way. 
Must be a Saviour, as was Christ, although he lives to-day. 
And he reveals the will of God who tells a truth untold. 
Although within the Bible-lids his name be not enrolled. 

Bible Creeds not Reliable. 

The Bible hath its precious truths which all should love and heed. 
But ah ! what errors, with those truths, are found in Bible Creeds. 
One proof is this — no two agree, this shows they're not reliable. 
But one in all can be just right, and that one's wrong, quite 

probable. 
And then again, they change so oft, they prove the}^ are unstable. 
To keep along with unbound truth, they have a dreadful scrabble. 
Interpretation, as an art, they've made so india-rubberish, 
They find excuse for all their change, in stretchy ancient gil)l)erish. 
Christ bid the Jews to look and see old things had passed away, 
He summed the law, the prophets too, in this one short essay : — 
Therefore all things whate'er ye would that men should do to you, 
Then do ye even so to them, Christ bids, leave old for now. 



106 Commoi\ Sense Tlieohgy. 

The way the Fathers used to think is more to many niiiuls 
Than truth itself, however gTand, evolved in present times. 
But I for one must speak a<^ainst this sickly veneration 
Of ancient faiths, instead of truth, though brinirs it condemnation. 
As yet, the world, with all its books, givesl)utn glimpse of truth, 
Eternity mtiy be too short to read the whole, forsooth. 

The Bible far from being Infallible. 
Some seem to think all duty done if they but praise the Bible, 
While on its truths, self-evident, their lives arc but a libel. 
The Church has claimed too much for it, and hence has laid it 
To great assaults from cavillers, completely undeniable. [liable 
She's said 'twas true from end to end — infallible — all I'ight, 
Yet she's a host of difTring faiths rejoicing in its light. [one? 

Xow wh}^ this host of faiths, we ask, when truth would have but 
God's kingdom can't be thus split up, nor Jesus Christ's, the Son. 
Then where's the fount, whence comes the stream, that flows a 

thousand ways? 
Is it the Bible? — Can it be? — Ah, yes I true reason says. 
Wh\' should a l)ook Avith so much good as doth the Bible show. 
Be such a fountain of false faiths? Do 3'ou, my reader, know? 
I'll tell you, if you'll list to me, because it comes from God ; 
This is the reason, reason says, though you may think it odd. 
Men think, because the book doth say, "Thus saith the Lord, O 

Earth ," 
'Tis all God's word, and must be truth — here isms get their birth. 
For as it has as many views — yea more than men who wrote, 
The question is, which part is right, no one the whole can quote. 
Hence each one takes some favored part, as suits his mind the 

best, 
And says, "I've got Jehovah's heart," — so battles all the rest. 
The platform laid — main bulwarks reared — all other fiiiths must 

l)end, 
Then Jehu-like, cry, "See my zeal, give car, all men attend." 
Then wring the word, and twist the word, and call it Bible knowl- 
edge, [college. 
Doubt reasons right to question them, 'cause they have been to 
They never stop, or pause to see if Nature's on their side, 
But cry out he's an intidel, who dares the isms deride. 
So now the world is full of books to lighten up the Bible ; 
It must have been tremendous dark to sanction all this scribble. 
I wonder God ne'er thought it wise to brush them all away, 
And write a supplement himself, and make it clear as day. 
I cannot see what right he had to shroud thinus so in mist, 
That forty thousand writers should all fail to find the twist. 



A Critique upon tlie Creeds. 107 



Since Bible Creeds oppose Each Other, We Dare Reject them All. 

Can Churchiiicn think it very strange while they oppose each other. 
That men of thought should candidly eschew them altogether, 
And hunt a faith in harmony with what they deem is right, 
And try to be consistent in whate'er they preach or write ? 
Should any creed or book refuse a candid overhauling, 
Or any man keep back his light for fear of creedish mauling? 
That man's a child who dares not speak the truth pent up within, 
He hath no claim to honor's name, who doth commit that sin. 
The man who dares not utter the promptings of his heart, 
Because the}^ are unpopular, acts but a menial part. 
Were all such slaves, how could the world be making an advance? 
By nature some are called upon to use the probe and lance. 
I'm one ; hence I must probe and see if Bible Creeds are sound. 
Pure reason is the probe I use ; the best that's ever found. 
By it I'll show you, ere I've done, that all's not gold that shines. 
The whited tomb holds dead men's bones, and so do creeds their 

crimes. 
In order that the train of truth move onward free and straight, 
The track of errors must be cleared, then truth can take her freight. 
I know I stand a narrow chance to make a reputation, 
Bnt what of that? I never cared but little abont station, 
I've rather cared to save my soul from inward condemnation, 
Act well my part on life's great stage 'thout asking commendation. 
'Twas the Church's inconsistency that sharpened out the pen 
That w^-ote the first of all my rhymes. — Here's what was writteu 

then : 

What Shall We Believe? or Where is the Truth? 

THE author's first POEM WRITTEN IN '52, TWENTT YEARS AGO. 

Come listen, friends, with candor, too, to what I have to say, [way. 
And when I'm done, then have your fun — if your inclined that 
The subject of my rough-shod rhymes is. What shall Ave believe? 
And if I tell, no doubt I shall some honest minds relieve. 
O ! what a host of jargon faiths now in the Avorld are found. 
They pile like Babel's senseless tower, I would this host cont'ound. 

Where-is-tJie-truth f my heart now asks, and how shall it be found? 
TJie trulli I IV ant, and nothing else, I love the righteous sound. 
My reason says there is nought else will stand the judgment test, 
Nought else will truly benefit— without it Avho is blest? 
Now what's the rule by which to test all theories presented? 
How shall Ave satisfy our minds, and make them feel contented? 
'Tis evident no theory's true Avhich contradicts itself, 
Nor can the truth be bought or sold ; it has no kin to pelf. 



108 Common Sense TheoJogy. 

'Tis also true 'tis free to all, — 'tis scattered o'er the world, 
In heathen lands, and Christian lands, Truth's banner is unfurled. 
And it is true, that he's not wise, who thinks he knows the whole. 
The Bible does not tell it all, nor satisfy the soul. 

Truth must be knowledge of God's laws, as seen in their effect — 
The only way to learn the truth sure must be to dissect, [reason. 
Our eyes, and cars, and intuitions, crowned with enlightened 
No other man must ^Master call — that, surelj', Avould be treason. 
" Come let us reason, saith the Lord,'" is in the Bible found. 
So you who think all Bible's truth should meet me on this ground. 

The Bible of a reasoning God must be by reason tried, 
And if it will not stand the test, then God has been belied. 
Now let us ply this rule of faith while we dissect the creeds, 
And see if they've enough of truth to satisfy man's needs. 
If they are sound, they'll stand the test like gold in^^re tried ; 
But if they're rotten to the core, then man has been belied. 

To some, what I'm about to say may seem quite harsh and hard ; 
But judge not me, 'tis truth that cuts, for truth inspires the bard. 
One would think, to read the works of men of different sects, 
That each one had got aJl the truth, and others were all defects. 
A says, "I'm rigid — but B is wrong — my views are from the Bible; 
I know the Greeh and Hebrew well — of course, I'm infallible." 

But B says, "A is bookish wise, and has not got the Spirit ; 

I seek it from the IIoli/ Lord — the truth, I, sure, must have it." 

C says, " 'Tis plain that neither one has got the real gist," 

So he gets up another book, full bigger than the rest. 

And thus it is with thousands more, if I the whole could tell : 

" 'Tis I am right, my neighbor's wrong — he's on the road to hell." 

As though the Lord would make a Book, and call it Revelation, 
Which none could ever understand 'thout tlieir demonstration ! 
Yet all do say that Book's so plain, that "he who runs may read : " 
Now, why ten thousand wordy priests to tell us what we need? 
If wayfaring men, though /oo?6% need not therein be erring, [ing. 
What is the need — pray tell us what — of so much Sundaj^-preach- 

If Bible truths are plain as day, revealed, made known to all, 
Why do so many preachers say they have a heavenly call ? [hioivn ? 
A call to what? make plainness plain? expound what is macZe 
O ! can a good, consistent God such Creed-made folly own? 
I'll tell 3^ou what 1 think their call — in these our modern times — 
'Tis to get fame — a rev rend' s name — or else to coin the dimes. 

They say they are by Jesus called to preach the truth to man ; 
But, O Priest I is Christ divided? Please answer, if ye can. 
If Christ be God, and teaches you, why speak ye not as one? 
Why so many different ways from him, the only Son? 



A Critique itpon the Creeds. 109 

Ye all proclaim ye have the truth, right from the throne eternal ; 
But much ye teach, it seems to me, comes from your pit infernal. 

You'd have us think you were inspired to preach to fallen men ; 
But, pray, does inspiration need a week or two to pen? 
Should you do 's the apostles did, ne'er think what you should say 
Till in the pulpit you stood up, then could you make it pay? 
Nay, you'd l)e obliged, as Moses was, to get his brother Aaron 
To be a spokesman for the Lord — rthen, all could seethe gammon. 

Ay, boastful man, 'tis time you ceased to claim so much of God ; 
He teaches ?/0M no more than me, though I may lift the hod. 
That honetit soul who loves the truth, where'er it may be found, 
Is God's high priest, most certainly, though he may till the ground. 
An honest man — God's noblest work — will ne'er by Creed be 

cramped ; 
Wlien progress opes new fields of thought, the Creed must be 

revamped. 

But Bible, not Truth, isyour hobby — on it ye build your thrones ; 
From thence look down upon the world, and hurl damnation-stones. 
Ye pelt the sinner till he feels that God's his enemy ; 
That hell's a-gaping for his soul, and there's no remedy 
But to bow down to man-made Creeds, join our " Church-Militant," 
Or never need ye hope to reign in God's " Church-Triumphant." 
Now, if ye taught us all alike, we'd th.\i\\L perhaps you're right ; 
But, ah ! 'tis this way — that — the other. O Heavens ! what a 

sight: 

The Bible errs, else priests are vain, and should no more be heard ; 
The teaching of so many ways shows not the truthful word, [they, 
Still, one might think, to hear them talk, that all were fools but 
And pity for our dying souls had taught them much to say. 
But sect and money keep alive this mighty, wordy host ; 
'Tis not the love of our dear souls — owx poelcets they love most. 

'Tis plain to see this is the case, for what else can we make? 
We know they always have a call where money is at stake, [back : 
Ten Dollars a day takes them away, but twelve ^vill bring them 
Whatever church will jjcry the most is sure to hear their "clack." 
Call them from less to more, ye may, but rarely more to less ; 
The instances are rare indeed, as they themselves confess. 

Did you e'er know a priest, well fed with barley loaves and fishes, 
To have a call to meaner fare, though urgent were the wishes? 
But when they see a chance to gain more of the shining dust, 
They have a call immediately. O, go they surely must ! [gray ; 
There will they stay, church being rich, till age shall make them 
They little think Avhat goodi\\Qy do, if they but get their ^jay. 
There may be cases this don't Jdt, — "exceptions to the rule," — 
But few are they, and seldom found, as noiseless boys in school. 



110 Common Sense Theology, 

That church thrives best, which lias the most of money m its drawer, 
Although its Founder, Christ, perhaps, scarcely ever saw her. 
O, what are churches, nowadays, but " ladies " iveeldy "fairs "? 
A place to show new styles of dress, trimmed with the utmost 

care ! — 
A place for men to lay their plans, for week-day practice well ; 
To get some sleep, and gather strength to work, to buy and sell ; — 

A place for preachers to display, to make a grand impression ; 
Let people know they were not wrong in choice of their profession ; 
A place where hypocrites may go, and don the gadj of saints. 
And cover up their rotten deeds with whitewash and with paints. 
Look at the Church ! how easy 'tis for rich men to get in ! 
For them the door wide open swings 'cause they have got the tin. 

But Christ, the faithful Teacher, says, how hardly shall they enter ! 
As camels through a needle's eye — was Jesus a Dissenter? 
Could lie now enter, as of old, our "Temples of Jerusalem," 
These rich old sinners would cry out, " Ain't that Methusalom ? " 
And should he now, as then he did, whip out the moneychangers. 
The very few that would be left would feci like utter strangers. 

What now's the Bible but a book which crafty men may take 
To hatch up creeds, iiud prove them true, no matter what their make? 
And all these creeds it sanctifies, because they all quote from it ; 
None can dispute but they are right, — for there's the Bible for it. 
Unless one quotes another text which plainly contradicts it ; 
Then they'll turn to manuscripts, and there they're sure to tix it; 

For in the old original, the words have so much meaning. 
They can be trained to prove a lie, by extra college learning. 
How, then, can wc from priests expect a true enlightment? 
So long as they do not agree, we may from all dissent. 
As well to say that two and two make six, or eight, or ten, 
As say wc get unerring truth from erring, ditFering men. 

With truth no man can reconcile all teachings of the "Book" ; 
Too much of error is found there when carefully we look. 
So much confusion /find there, I dare not say God spake ; 
'Twould l)e but mockery with me, and conscience sure would quake. 
Why ! the Koran and the Shaster have their claims of ins[)ii-;ition ; 
And who shall say that they are false, when on the same foundation ? 

Dare we raise claims to special grace from universal love? 
'Tis base and selfish, such a thought — it comes not from above. 
When God shall write a book for all — for each and ev'ry nation, 
W^hich shall compare each with the rest, have one interpi-etation. 
Then I'll believe God speaks to man outside of his Creation ; 
Till then each man may write and say, "/wrote by inspiration." 



A Critique upon the Creeds. Ill 

Now, God must lie ^ imrtial God, to write the Jews a book, 
Let all the world beside run wild, without a father's look. 
And more than partial he must be, — a bloody tyrant, tierce, — 
To help them spoil all nations round, e'en little children pierce. 
God is not partial, reason says; his sunshine and his rain 
Fall everywhere on all alike — in India or in Maine. 
What nonsense, then, to shackle God, confine him to the Jews; 
His blessings, yea, salvation, too, all o'er the world he strews. 

Ah ! Nature is the only book God e'er has penned for man ; 

In it we all may read alike — dispute it ye who can. 

'Tis ever open, and has been translated once for all ; 

In every dialect 'tis read, but shows no "curse" nor "fall. 

The sciences its preachers are, to teach us of that God 

"Who never changes, ne'er repents, nor shakes a tyrant's rod ; — 

A God who ever has and ever will maintain a righteous reign; 

AVho never has nor never will make human souls in vain.- 

All nature shows that God doth reign omnipotent, alone; 
That there's no Devil m the world to undermine his throne, — 
To drag the lieings he has made from earth-life down to hell. 
Thus cause, perhaps, nine tenths the race in endless flames to dwell ; 
It shows that all,, in every clime, who bear the human form. 
Are children of one Father, God, who rules and guides the storm. 

This "Holy Book" shows cdl are born to live beyond the tomb; 
The white, the black, the red, the brown, have all alike this boon, 
A boon which all alike do crave, the foolish and the wise ; 
Man could not live without the hope of living in the skies. 
There's scarce a soul that you will tind, however sinful he, 
But doth forth-cast — beyond the tomb — into eternity. 

And rare it is yon find a soul so deep in filth and mire. 
But hath the hope God Avill, somehow, fulfil his soul's desire. 
Would Nature give this ardent wish to have a home above. 
And God, its author, make a hell — when he's a "God of love"? 
Ah ! never will /brand my God with such a foul design. 
Though all the creeds in Christendom may call the plan benign. 

The feathered songsters of the wood, untamed by any creed, 
Sound forth a higher note of praise than e'er from priests proceed. 
The falling leaf, the murmuring brook, speak more to me of God, 
Than page on page of ancient scrip men style the Holy Word. 
The rustling corn, the waving grain — designed for man as food ; 
The various trees, with fruit well hung, say to us, '^God is good." 

The tiny plant, the opening rose, the sunshine from above. 
The gentle dew, the falling rain, all say that " God is love." 
The many beasts and birds we see, so various in size, [is unse." 
With man's grand form and mechanism — how speak they? ''God 



112 Common Sense TJieology. 

Those shining orbs in heaven's blue vault, as mightily tliey tower, 
All rolling in such harmony, proclaim that " Godis poiver.'' 

The howling wind, the roaring sea, the blackened clouds on high. 
The lightning's tlash, the thunder's crash, speak loudly, "God is 

niffJiJ^ 
That dying man, by rum laid low, his brain all burning up 
With delirium tremens he has found in the accursed cup, — 
The high, the low, the rich, the poor, gone early to the dust. 
For breaking laws they should have kept, spoak plainly, ''God is 

just:' 

All history shows what's very plain to an observing eye : 
Man's a progressive being, sure, and hence says. Creeds must die. 
All nature speaks the self-same fact, and shows they're not infal- 
lible ; [pr()l)able. 
But one in all can be just right — and thdt one's wrong, quite 
They change so oft they give us jtroof they arc not ver}- stable; 
To keep along with science truth they have a dreadful scrabble. 

Yes, once the Creeds made earth stand still, sun, moon, and stars 
But now no such an idea can in any Creed I»c found, [roll round : 
The six days mentioned, wherein God made heaven, earth, and 

skies. 
Arc now stretched out to a(ies long — or else poor Creedy dies. 
And science soon the Creeds will rob of super-mundane miracle ; 
All this they fear, 'tis plainly seen the^-'re now somewhat hysterical. 

AVhat will Creeds do when they shall see those wondrous things 

performed 
By nature's laws, with spiviCs help? ah ! think they'll be reformed ? 
Or will they hang by rotten ropes, as did the Jews of old. 
To useless forms and creedish rites which now are dead and cold? 
Ah ! can't they see 'twill never do to take the helm from God? 
They'll feel, I fear, as did the Jews, his lawful chastening rod. 

The Bible must, like any book, be prized for what it's worth; 
But many things we find in there arc subjects sure for mirth. 
"We'll name a few, to let you see we don't belie the l)ook, — 
And others there you'll surely find, if carefully you look : — 

That might}^ host of quails, for one, that came to Israel's camps. 
Sent thei-e by God to gag the Jews for asking meat, those scamps ! 
Some thirty-three miles round they fell, some three feet deep or 

more ; 
How rich those rebels must have felt, with such a quailly store ! 
But hark I what saith their God to them? — " Ye shall not eat one 

day. 
Nor yet two, nor ten, nor twenty ; but one Avhole month, I say. 
Till out your nostrils flesh shall come, so loathsome it shall be. 
With flesh unchewed between your teeth I'll add a Plague to ye." 



A Critique ujyon the Creeds. 113 

There's Samson, Avliom God's Spirit blessed with such inhuman 
He rent a lion as if a kid, and laid him out full length, [strength ; 
An ass's jaw he took, and slew a thousand men therewith, 
And plenty lies he told his wife on purpose to deceive. 
Three hundred foxes, too, he caught, " turned tail to tail, and tied ;" 
Then "firebrands he fixed between," that they might scatter wide 
Destruction through "the standing corn" which the Philistines 

owned. 
To liurn it up, and let them see tliat God with him was found. 

Delilah, Samson's wife, tried hard by stratagem to take 

And bind him with strong withs and cords — but little did she make. 

She wove his hair into a web — " I've got ye now at last ; " 

But away went Samson, "web and beam " — Delilah was too fast. 

At length " she shaves his seven locks," in which his strength all 
^'Philistines be uponthee now! " his wife in triumph cries. [lies. 
I'll go and shake myself, he said, when first he did awake — 
He little thought God dwelt in hair; but that was his mistake. 
God's Spirit with the hair had gone ; he now was at their will ; 
So they " put out his eyes," and then put him in " Gaza's mill." 

" Howbeit, Samson's hair grew out again," and with it God came 

back ; 
Helped him to pull a temple down — kill thousands at one crack. 
No wonder such a man should wish to die and go to rest, 
His God his soul in many ways most signally had blest. 
He'd slain his thousands, burnt up corn — had made a riddle too ! 
Without his help could God have ruled? Ah ! men like him were 

few! 

There's Jonah, too, you recollect, who would not mind his God, 
And cry out against Nineveh — hence, feared his chastening rod. 
Poor Jonah filled a fish's maw some seventy hours or more ; 
Digestion must have moved on slow, or flesh from bone had wore. 
A knowing whale that must have been, his God to understand. 
Keep guilty Jonah there so safe, then vomit on dry land. 
No wonder Jonah thought he was deep in " the belly of hell ; " 
And when spewed out he must have had a terrible fishy smell. 

But time would fail us should we tell of Jehu, Josh, and Gid, 
For Avhom God worked with so much zeal, and promptly done 
their bid. [things? 

O, can it be that Heaven's High King w^ould stoop to such mean 
This idea truly sickens me, and pure disgust it brings. 
The very thought that Nature's King would bend to such vile ways, 
To show the Jews that he was God, a sure foundation lays 
For Bigotry the most absurd, and partialism so base, 
'Twould rob the universe of rule, and God confine io place. 



114 Common Sense Theology. 

Yes, the Universal Father becomes a partial tool; 

To bless some much, curse others more — does seem to be the rule. 

And had not Christ have contradicted this foul, this monstrous 

error, 
We still might have that Jewish rule — that awful reign of terror. 
And just so long as Christians go back to the Jewish Bible 
To get their notions of a God, so long Christ's God they libel, — 

So long they may at slavery uunk, and train up men for war, — 
So long they may the ardent drink, nor get rebuked therefor, — 
So long tliey may the widoiv rob, the fatherless oppress; 
With sucii vile patterns for their lives, how can men well progress? 
O, wlrit a blessing to the world if that old Jewish book 
Would sink into its proper place, and men to virtue look I 
Sec, in that gentle Christ, the man that Bible put to death — 
Then say ye love it, ye who can ! O, brand it I reason saith. 

When will men read in Nature's book, which always speaks 

the truth? [youth? 

Nor turn from Nature's God and say. Old Hebrews teach our 

As well to mount a horse, and say, " I'm bound for Kansas' plains ; 
I will not trust your railway track, nor your expressive trains. 
For men that go out thus," they sav," do sometimes get 'switched 

off;' 
So I prefer the 'good old toay,' though I catch cold, and cough." 
I think, sometimes, progressives should let them pounce on and 
Nor try to get them on the track, lest they our God belie, [die, 
But we may catch the youthful ear — put young ones on the scent 
To find eternal truths revealed in Nature's Testament. 
Here is our hope for man's outgrowth of barb'rous theology, 
^Vhen youth shall be instructed in Nature's Anthropology. 

The Bil)le hath its precious truths, which all should love and heed ; 
But ah ! what errors with those truths are harbored in the creeds. 
"The golden rule," if well obeyed, hath in it truth sufficient 
To bind the world with cords of love to God, the Great Omniscient. 
"Love thou thy neighbor as thyself" hath more of right in it 
Than all the creeds of Christendom — the world begins to see it. 
Our God is love, so saith that book, — and Nature saith not other, — 
Let no man call our God his Father, loho calls not man his brother. 
And other truths are in it found, which love did well inspire : 
He who loves God, and loves not man, by Christ is called a liar. 

The Bible hath its errors, too, so plain upon its face. 

For me to call it all God's Word needs extra "special grace." 

To say the Bible's all God's Word is slander on God's name ; 

It makes a wrathful, fickle God. O, churches ! blush for shame ! 

It brings God down with erring men, and makes him such us we — 

Makes us poor rotten, devlish things full of [total'] depravity. 



A Critique upon the Creeds. 115 

Such erring men write God a hook, and call it "HohjBiUe!'' 
On every page write " Thus saith God " ! " It is infallible " ! — 
When on that paire, with these false words, are sanctioned sins so 

black, 
A carnal king would blush for shame to have them on his back. 
There's lying, theft, adultery; i\\Qve a incest, mnrder, too; 
There's rapine, ivar, and slavery — Is that God's Word to you ? 

God's Word In^ man will always bear the mark of those wh(^ write ; 
If they are low untutored souls, then dark must be the sight; 
But if their nature's been improved by science, progress, art. 
Then God to such will be a God al)ovc the grosser part. 
'Tis plain the God of each and all must be as one shall think; 
But Bibles of such made-up gods must in God's nostrils stink. 

All Bibles must be governed l^y Nature's own developments ; 

Hence Nature should be sought unto above all Testaments. 

The Bible Word \vith Nature's Word must never disagree ; 

If either falls, the Bible must — how plain it is to see. 

The Bible meaning has to be conformed to Nature's science ; 

Hence cannot stand when men shall see that Nature bids defiance.. 

What nonsense, then, to slander God — divorce from him hi^s 

station. 
Where can ye find him, ask your soul, if not in his Creation? 
Man must by searching find out God, or never will he know him ; 
He's crowned with reason to this end — the Bible cannot show him. 
"How can we reason," Pope inquires, '' but from what we know'?'' 
Away, then, with that guessing part, which doth the Bible shoAV. 

There's inspiration, I believe ; whence comes it let us ask? [l)ask. 
From JSTatiwe's Fountain — in its light both old and young may 
King David's noblest thoughts of God, no doubt were well inspired. 
By what ? By natures grand survey — 'twas this, his soul so fired. 
To nature all may look and learn, see more and more of God ; 
'Tis naturo that man's soul will free from flesh which chokes the 
word. 

As yet the world, with all its boqks, gives but a glimpse of God ; 
Eternity will be too short to read the Eternal Word. 
God's being doth all nature show, and teaches his omniscience ; 
The heavens above, the earth beneath, declare his omnipresence. 
But G(^d, so wise, and mighty too, and everywhere so present, 
Must have some bounds, or else he'd be mighty inconsistent. 

God cannot contradict himself, nor mak(! the sun stand still ; 
When he's ordained that it shall move, he caimot hold at will. 
Hence God coidd not ci-eato the Earth, according to my view, 
A something out of nothing make? That God could never do. 
lie formed the earth, there is no doubt ; it shows his forming hand ;; 
The laws he gave it operate in every grain of sand. ^ 



116 Common Sense Theology. 

Now matter must eternal be, as well as God on high ; 
But Moses did not know this truth, IMl tell the reason why : 
Because it was so much before the time in which he lived, 
'Twas science that unrolled this truth ; 'twas not by him conceived. 
So Moses thought God spake the word, and straightway it was 
done ; [Sun ! 

From nothing he a something brought, e'en Earth, and Moon, and 

33ut when God came to make a man, the nol)lest thing he'd made, 
He took a little earthy dust, of this mtide man, he said. 
Now, why did God take all this pains to make man out of earth? 
When he could by one word of his of nothing give him birth? 
Because this Moses saw that man, Avhen death had laid him low, 
Fell back to dust, from whence he came ; hence Moses guessed 
'twas so. 

Ah! Moses wrote the best he knew ; we blame him not for that; 
But when he says, "Thus saith the Lord," he knocks down reason 
Because v:e know that God's too wise to contradict the Lord : [Hat ; 
But Science, let great Moses know, doth contradict his word. 
lie said the sun, the moon, the stars, were made to light the earth ; 
But to the scientific world what's his opinion worth. 
Unless it docs corroborate what science knows is true, 
Makes nature give the reasons for, as Bibles ought to do? 

The Sun's a million times the size of Earth, our little ball : 

And worlds by thousands, larger'n this, peep out at evening's call. 

The greater for the lesser made? is that the way God plans? 

Or does this operation look a little more like man's? 

Ah ! whether for the Lord one writes, or for his race doth pen, 

The reasons must not be left out, to be believed by i7ien. 

^On nature's science stand or fall all kinds of theologies ; 
No use to harp on Bible faiths, or for them make apologies. 
The natural sciences must control and govern man ; 
They have a power to charm mankind as no old dogmas can. 
There's musical harmony in theii- chime — no discord there ; 
But jargon in the Creeds we find, and in them everywhere, [free. 
Once Avas I bound by Bible Creeds ; but now, thank Heaven, I'm 
To Sect I never more shall bow, to Clerg}^ never bend the knee. 
What science taught first oped my eyes, and showed me nature's 

test. 
Then angels vouched for truth thus got, and put my soul at rest. 
The angels teach what men do preach when science is their guide ; 
And, when both worlds the truth unfurls, their teaching Til abide. 
I bless the day when first I learned to find God out of books. 
How much more lovely does God seem when one to nature looks ! 
One sees that God in nature's plans pays no respect to Creeds, 
Bids rain and sunshine bless us all, and satisfy our needs. 



A Cnlique upon the Creeds. 117 

One sees that God ne'er ciii-sed the earth, he could not be so bad ; 
'Twas Moses, bj^ tradition taught, who done this horrid deed — 
That Moses who the Egyptian slew, and hid him in the sand. 
Stole jewels from Egyptian girls, and said 'twas God's command ; 
That Moses who built Eden's bower, and reared the tree of strife, 
And on one apple of that tree hung everlasting life ; 
That Moses who could stone to death the inoffensive child 
For parents' sins long years before — how merciful ! how mild ! 
That ]\Ioses who could perpetrate the most offensive crimes, 
And then assert "TAms saWi the Lord " — what wretched, barb'rous 
times ! 

Did Nature or did Reason give one solitary hint 

That God loved Moses more than me, then would I be content, 

Believe him partial in his book, and special in his grace ; 

Predestination then is true, and hell may lie my place ; 

For only one in ev'ry ten can hope to reach that place 

Where Moses' God, the Potentate, shows man his Kingly face. 

Still ril believe what nature shows is God's eternal truth ; 
No matter what the " hirelings " say, I'll teach it to the youth. 
I'll take my reason for my helm, and nature for my guide ; 
I'll study well the laws of God, but isms I'll throw aside. 
What is the truth, and where? I ask with candid, docile mind; 
In nature's fount, with reason's help, the truth I think I find. 

And ril pursue it with my might, nor ask if I may do it ; 
My conscience bids me go ahead and hence I buckle to it. 
Creeds need not think to win men all with chafty incongruity, 
Or stop, by their uusound protests, the "spread of infidelity." 
Every truth must sure agree with every other truth ; 
There's no exception to the rule — except the creeds, forsooth. 

They try to show 'twas God's design that they should differ some, 
Competition gives life to trade, and why not life to come? 
If this be so they should shake hands with all religions round, 
They'll find in every one, no doubt, a something true and sound. 
When Luther left the Catholic Church man had the right, he said. 
To worship and interpret too, just as his conscience led. 

Since Luther's time the Church has been dividing and subdividing, 
Till half the men we meet, almost, have Bible Hobby's, riding. 
And now, my friends, my common-sense won't stand it any longer. 
These husky creeds don't feed my soul — don't satisfy my hunger, 
And if the Book supports them all, 'tis but a Sacred Blunder; 
I'll have a more consistent faith, or else I'll "go to thunder." 

And thus I wrote long years ago when driven by necessity 
Out of the Church into the world, where truth's my creed — my 
church humanity. 



118 Common Sense Theology. 

Here every day fresh food for tlio't has nourished heart and soul ; 

Suicerity has guided me while heaven's been my goal. 

It matters not who speaks a truth to him who loves it well, 

Ho takes it with a thankfid heart, though it should ooze from hell. 

God's loving heart I feel must brood o'er all his sensient race, 

Harmonic truth encircles all, and so too boundless grace. 

The ripened corn must not despise the yet unfruitful blade, 

For sun, and rain, and time, shall yet display its fruitful head. 

Don't ask me to return unto the Church's barren fold, 

My soul would starve, and I might die of hunger, thirst and cold. 

However much creeds bless the Book and talk of scheme and plan. 

The Lord is God, he needeth not the poor device of man. 

Though I am called by odious names and with the wicked stood, 

"To one fixed stake my spirit clings, I know 'the truth' is good. 

I know not what the future hath of marvel or surprise, 

I'm still assured that life and death his mercy underlies. 

And so beside the Silent Sea I wait the mutHed oar ; 

No harm from Him can come to me on ocean or on shore. 

I know not where his islands lift their fronded paints in air ; 

I only know I cannot drift beyond his love and care. 

O creedsmen ! if my faith is vain, if hopes like these betray, 

Pray for me that my feet may gain the sure and safer way. 

And Thou, O Lord ! by whom are seen thy creatures as they be, 

Forgive me if too close I lean my human heart on Thee ! 

Blow, winds of God, awake and blow these ' trashy creeds ' away. 

Shine out, O Light Divine, and show how wide and far they stray." 

When Bibles and Nature disagree, Which shall fall? 
Creeds were not wise to drive their stakes and leave no chance to 

grow, 
For science, in these later years, will truthless creeds o'erthrow. 
The truth which science doth reveal hath just as great a claim 
Upon man's faith, as Bible truth, exactly, just the same. 
The sciences must test all Books, by whomsoever wrote, 
No use to call them infidel — the charge ain't worth a groat. 
The Bible Word with Nature's Word must never disagree ; 
If either falls, the Bible must, 'tis very plain to see. 
And new discoveries, all the while, are driving to the wall 
These self-ordained philologists, who feign to know it all. 
'Twould seem their blunders in the past would make them kind 

of modest. 
And rather loth to show they are but wordy Bible Creedists. 



A Critique upon the Creeds. 11^ 



Creeds have always Opposed the March of Science. 
The sciences have ahvaj's met with slander from the creeds. 
Because they would not heed the Book, nor bow their saucy heads. 
Astronomy in olden time was flatly contradicted, 
Thowirh transits and eclipses came as they were then predicted. 
The earth, of course, should stand stock still, sun, moon and stars 

roll round, 
Because their Genesis and Creed could nohow be unsound. 
Gcoloiry, they cast aside, as if it were a viper, 
Because this science would not budije, but told them all to hiper. 
It said, "True Nature and her God must never be divided, 
That everything in heaven and earth by Holy Laws are guided." 
The six da}'^ mentioned wherein God made heaven earth and skies 
Must now stretch out to ages long, else their theology dies. 
Phrenology, they hooted at, maybe with sincerity. 
With blazing zeal they did cry out, "It leads to infidelity." 
As though God's word and human skulls could ever disagree. 
When both are from the self-same hand, what blindness not to see. 
The wiser do and practise it, and from it learn true charity. 
For it completely overthrows their doctrine of depravity [total]. 
And so 'twill be with others too — the sciences must stand. 
And creeds will be obliged to own they're writ by God's own hand. 
And such a host as do come up in these progressive years 
To overthrow the faith of sects, may startle well their fears. 
Geology — Phrenology — and Mesmerism, too — 
Biology — Psychology — and others not a few — [down, 

Arc based on facts, atid will remain when creeds have tumbled 
Progression marks their onwardcourse, no use for creeds to frown. 
In future years all faiths must go through scientific quizzing. 
The sooner they adopt the rule the sooner comes God's blessing. 
As well may they hush up the storm, or bid the sun stand still. 
As think to hush man's reasoning soul, bv sayin<r, "'Taint God's 

will." 

Creeds Ignore Reason in Religion. 

The creeds have always stigmatized the reasoning power in man, 
Unless it labored faithfully, to ]ilace them in the van. 
Still reason is the crucible in which to test all creeds. 
And he who calls it carnal, must be dead to man's true needs. 
All preachers without reason, are like ships without a helm, 
They are not fit for modern times, but for some ancient reahii. 
Such mock their nature, mock their God, and mock their fellow- 
They are but puny Bibleites, go hear them ye who can. [man. 
And those men poorly fill their sphere who all their reason spend 
To make those errors passable which ne'er with reason blend. 



120 Common Sense Theology. 

Ah ! whether for the Lord one writes, or for his r;vco cloth bciKl, 
The reasons must not be left out, to be believed by men. 
Most Chuj'chmen say " 'twill never do to use your carnal reason, 
But take the Word, the l)lessed Word, just as it has been given. 
Have faith in God, and by his blood, let Jesus cleanse your soul, 
Foi if you don't you ne'er can hope to reach the heavenly goal." 

"Seek Faith," says Creed, "Seek Evidence," says Reason.— Which Is right? 
"Have faith in God" — whoever can, till reason faith shall bless? 
Paul wanted reason for his hope, shall righteous faith ask less? 
Pray, what is faith but evidence? — conviction truth has given, 
Ah ! who can help or hinder faith? not earth, nor hell, nor heaven ! 
That man who says he does believe without his evidence, 
By law of mind a liar is — w^e cannot give him credence. 
The ])roverb says, ''He who believes against his reason's will, 
May blindly rant, but still he holds the same opinion still." 
Hence " Believe thou or be thou damned," was ne'er by reason 
prompted. [ed. 

A righteous God ne'er forced down faith, I wonder Christ attempt- 
Indeed, I do not think he did, I could not honor, then, 
That tender, weeping, generous soul must love his fellow-men. 
He came to save the world, he said, and never to condemn. 
His truth, not blood, my reason says, doth save his fellow-men. 
Believe the truth or you'll be damned, may well be said to all, 
For error leads to sorrow still, as ever since the '"fall." 

Christ was Misunderstood by the Evangelists. 
Christ must have l)een misunderstood by those who Avrote his ])ook. 
They made him God while he was man, the evidence mistook. 
They thought because he did some works which none before had 
That he was God, or little else, the Father's Only Son. [done. 
But Avas he all the son God had, as 'tis by some expressed? 
Or as by others, God himself, in flesh made manifest? 
Was e'er a God of woman born? then look around you here. 
And see in all those who excel, a God in his own sphere. 
So Gods, too, all reformers were, as patterns for their fellows. 
And sure, if truth were sealed with blood, tho' it were on the gal- 
lows, [riage. 
Our Christ was none the less, because he were not born in mar- 
Nor should we malfe him God, therefore, tho' upright were his car- 
riage. [loAVS, 
Christ's life and death do show him much above his earthly fel- 
But when you tell me he was God, my mind revolts, and shudders, 
To think what a Stupendous Hoax the world has undergone ! 
The Author of ten thousand Avorlds must let himself bo born ! 
INIust come to earth, beget himself! take on man's fallen frame ! 
Become a little nursing child ! and lay on Mary's arm ! 



A Critique upon the Creeds. 121 

No wonder tluit the Catholics kneel unto the Virgin Mary ! 

She may be worshipped in i^ood grace, as gospels tell the story ! 

Then when to manhood God had grown, the Jews must shed his 
blood. 

To save the world from Adam's Fall, according to their word. 

At least, a part he might thus save, by dealing special grace. 

While all the rest the Devil gets, though brothers of the race. 
Have you, my reader, faith enough to swallow such a mess? 

Then yon may say. Be mountains moved, and they will go, I guess ! 

The sycamore may you pluck up ! and plant it in the sea ! 

The dead may raise ! aye, hell shut up I and all its prisoners free ! 

Such power as this should not be lost, the world doth need it all. 

To root up error — sift the truth, and men to virtue call. 
You well remember, I presume, the story of the woman 

Who had a hill in front her house, she wished Avas in the ocean. 

She'd read in Scripture of that faith which mountains might re- 
move. 

So told her hus. she meant some night, this mighty power to prove. 

One night, with all her might she prayed, as though she were 
anointed. 

At dawn she looked. Husband 'tis there ! ar'n't you disappointed? 

" No, no," says he, " it seems to me, the thing that you requested, 

Was quite absurd, and your a fool if you the thing exi)ected ! " 
Ah ! faith alone, without good works, will not at all avail. 

But by work, hard work, constant work, we may, wo can prevail. 

'* God helps the man who helps himself," a proverb long has been, 

There's no exception to the rule, so far as I have seen. 

Work out your own salvation, then, don't fear nor tremble, though, 

But cheerfully hope on, my friend, God's favor thus he'll show. 

If we would rise, gain virtue's prize, and enter spheres al)ove, 

Then must we work, yea, always w^ork, and let our rule bo love. 



The Bible, as a Whole, is Unworthy of God, and Cramping to Man. 

when will men let Nature's God control the w^orld alone. 

And cease to make apologies for notions we've outgrown. [Lord," 
Just strike out " Holy " from the Book, and the " Thus saith the 
AV^c'd scarcely let our children read one-half the Jewish Word, 
And false impressions every day, from pulpit and from press. 
Are stamped upon our children's minds, and we have no redress, 
Because they say the Bible shows that such must be the truth. 
And hence, without a moment's thought, they teach it to the youth. 
And sometimes when a wholesome truth is in the Bible found, 
They wring and twist it out of place, lest it their creed confound. 

1 know my words seem sacrilege, to those who never reason, 
But if I were to hold them back, to me it were a treason. 



122 Common Sense Theology. 

'Twoukl scorn, and taunt, and shame me well, for lack of moral 

courafje. 
He is not worthy of the truth who shuns to spread its knowledge. 



The Bible so often Contradicts Nature and Reason, it Ceases to be Authority 
with Thinking Minds. 

'Twould seem the hist'ry of mankind this fact to creeds would teach, 
That men are all too fallible for God through them to preach 
Eternal truth without a mix of errors gross and great, 
And that reason is the sieve to shift the chaff from out the wheat. 
If the Bible God be Nature's God, they'll talk to us the same : 
But when they do not harmonize, pra}^ which one is to blame? 
True reason says let Nature's God be ever the supreme, 
But creedsmen say let Bible God confound dumb nature's theme. 
They'd sooner have, 'twould seem to me, all Nature contradicted, 
Than have their partial creeds put down, and all mankind elected. 
Ah ! reason must from creeds come out, or 'twill revamp them all. 
It cannot ever reconcile the doctrines of the Fall. 

Is Nature rigid? Who dares deny? Then why not let it move? 
O ! why curse it — then redeem it — and God so tickle prove? 
Man's Fall and Christ's Atonement in reason find no place. 
Nor can my reason see the room for any special grace. 
When man shall see that all God's laws give penalty to sin, 
He'll sec the Saviour in himself, which teaches how to win. [erned, 
If preachers would unfold the laws by which man's life is gov- 
Thcy'd do a splendid work for man, and earn the title Rcvei-end. 
But while they harp on Adam's Fall, on Devils, Hells and Death, 
On Special Grace, and Bible Creeds, they worse than waste their 

breath. 
'Tis not the sight of food that fills the hungry soul with bread. 
Nor can another cat for us, as we have often read. 
He on the cross may show his love for man, and truth, and right, 
May show himself an honest man, still reason is our light. 
O let us then, through reason look, to virtue as our Saviour, 
We'll find Salvation does depend entirely on behavior. 
Clirist's narrow way, which leads unto complete felicity, 
Is found alone in these two words — complete fidelit}^ 
"Come unto me" is simply this. Come to thine honest self, 
Ecsolve henceforth, to live for truth, and not alone for pelf. 
Till then, lut power nor grace can bring true rest or peace to man, 
But this, well done, God's rest will come, without atoning plan. 
God's rest, and peace, and heaven, all come, through wise, inher- 
ent laws. 
All Books and Faiths not built on them, we've shown are full of 
flaws. 



Serio- Comic. 123 



PART III. 
SERIO-COMIC. 



*'Get Up and Get.'* 

Of all the phrases in the West that I in chance have met, 
The biggest of the little ones is — Get up and get. 

I know not who got up the phrase, nor where at first 'twas writ, 
'Tis good as Bible, many times, this — Get up and git. 

To progress 'tis so well allied and has so Avide a fit. 
That ev'rybody ought to have some — Get up and git. 

With conscience 'tis a right-hand man — a kind of moral pet — 
For every time we sin she says, O ! — Get up and get. 

Would any one grow wise or good, his crown with diamonds set. 
Then he must often chide his soul with — Get up and get. 

Full many a power in the soul, quite dormant there as yet, 
Awaits the potent stimulus of — Get up and get. 

How many times poor fallen ones would get a hoisting hit. 
If loving souls would only say, O ! do — Get up and git. 

There's none but tame old fogy souls, who statue-like would sit. 
That have the least of fault to find with — Get np and git. 

For every one who's any spunk, and but a mite of wit, 
Must sec the cogent pithiness of — Get up and git. 

'Tis often so appropriate, and has so queer a fit. 

It smacks ctf fun to use the term, this — Get up and git. 

When a sleepy congregation goes nodding toward the pit. 
What better could the preacher say than — Get up and git? 

When a poTupous, prosy speaker won't see the time to quit, 
What should his tired hearers do but — Get up and git? 

When a woman has a husband and she has any grit. 

And he gets drunk and knocks her down, she'll — Get up and git. 

When a hrigld girl has a fellow who comes to help her knit. 
And his breath stinks of whiskey, she'll — Get np and git. 



124 Common Sense Theology. 

"Whoii a fellow goes a-courting not very badly smit, 

AikI his sweetheart falls to snoring, he'll — Get up and git. 

"When thievish boys go hunting for melons in the lot, 

And the bull-dog come.-,* a howling, there's — Get up and (jot. 

When Sherman tramped down Southward and told the " rebs " to 
How prudently appropriate, "Let's — Get up and git." [quit — 

When Ulysses neared to Richmond where the Rebel Congress mot. 
And his bombshells fell among them, didn't Jell" — Get up and get? 

Aiid when at length they caught him, isn't it safe to bet 
lie saw a mighty gallows rise, with, Jeff — Get up and get? 

l>nt the nation had the wisdom to let him live and sweat, 
And the world has learned a lesson of — Get up and get. 

** Moot Hog or Die.'' 

Ye sluggish souls who idly sit and wait for wings to fly. 

This homely phrase is yours to learn : 'tis — Root hog or die. 

Twill never do to fold your hands and trust in by and by, 
The watchword of this sprightly age is — Root hog or die. 

No man can hope to make his mark who stops to grown and sigh. 
For sighing never wins the goal, 'tis — Root hog or die. 

Then up and doing, meet your foes, smite them hip and thigh, 
The active win — the sluggish lose — 'tis — Root hog or die. 

Would you attain to wealth or fame, or waft your soul on high? 
jN'o motto more significant tfcan — Root hoij or die. 

No thins: in life, attained by strife, which in your power may lie. 
But you'll receive if you l)elievc in — Root hog or die. 

You must not think you're born to ride, and live on cake and pio. 
Whilst others tug and toil your part of — Root hog or die — 

For Southern gents who scorned to dig, but made the black man 
Have had to learn the Yankee style, 'tis — Root hog or die. [hie, 

Hence if you do not wish to die, this ranch yon must believe. 
That rooting has a rich reward — 'tis — Root hog and live. 

But let your rooting all be done with justice in your eye. 
Or like seceders at the South, you only — Root to die. 



''Hold on — Keep a Stiff Upper Lip.'' 

Some people, you know, when they got in a fix, 
Cr\' out — Let her go — Let her rip — 

But 'tain't always best to let her go so — 
Hold on — Keep a stiff upper lip. 



/Sen'o- Comic. 125 

The Let-hcr-«ro class, whoii the wind blows hard, 

Cry out — Lot us <rive up the ship ; 
But w.xuy a sliip has been saved by the cry, 

Hold on — Keep a stiff upper lip. 

How many i)rio:ht lives have been wreckcdou the strand 

Of passionate — Let her nfo rip, 
But never a man who said to his soul, 

Hold on — Keep a stiff upper lip. 

Some people, you sec, hold on a long tini5. 

Then carelessly let their feet sli[)^ 
But watchfulness cries " Hold on to the last," 

Hold on — Keep a stiff upper lip. 

Some children hold on while parents are nigh 

To counsel the stiff upper Up, 
But when they are gone, the children forget — 

And then — Let her go — Let her rip." 
Quite few are the souls who do not sometimes 

Drop down — Let her go — Let her rip. 
Then Charity smiles — " You've a home now for me. 

Be good with your stiff upper lip." 

Let all who are strong hold on with one hand. 

Then reach for some — Let her go rip, 
For pity is due to all who cannot 

Hold on — Keep a stiff upper lip. 

The Let-her-go class have all got to learn 

Hold on — Keep a stiff upper lip, 
For Heaven lies not at the end of the road 

Where points — Let her go — let her rip. 
But still, no doubt, there are some cases where 

Hold on — Keep a stiff" upper lip — 
Would rush us to woe in double-quick time, 

Ah I then — Let her go — Let her rip. 
All vows that are made in — Let-her-rip style, 

Eenounce — Let them go — Let them rip; 
But when they are made to prop up the soul', 

Hold on — Keep a stiff upper lip. 

Eeform pioneers are incliiied, sometimes, 

To feel — Let her go — Let her rip, 
But should they do so then progress must stop; 

Pioneer — Keep a stiff upperlip. 

There's glory ahead for the brave old souls 
Who won't — Let her go — Let her rip, 



126 Common Sense TheoJogi/. 

So stick to 3'our text, yc veterans tried, 
Hold on — Keep a stiff upper lip. 

Just think of that man — that Garrison bold, 

AVho ne'er — Let her 2:0 — Let her rip. 
But stuck to his post till " niirgers " grew men — 

Hold on — Keep a stitf upper lip. 

If your cause isn't just, why, then lot her go — 

At once — Let her go — Let her i"ip — 
Or like Davis and Lee, you must bite the dust — 

And limber 3'our stiff upper lip. 

Men do sometimes get a step in advance 

By some daring — Let her go — rip, 
But never a man gained Heaven Avithout 

A virtuous, stiff upper lip. 

The Dutchman's Query About Special Providence. 

That Dutchman who was called upon to give a sum of money 
To build a meeting-house for God, the sequel shows quite finuiy. 

One thousand dollars he subscribed to build for God a church, 
Saying he thought the}' needed one to worship God in, much. 

They built the church — still needed funds to get a bell to ring ; — 
The Dutchman said I will subscribe — we need that very thing 

To tell us when 'tis time, you know, to gather in the church — 
To put us all in mind to meet, lest some 1)3 in the lurch. 

This done, they called again, to ask for one more subscription — 
They needed much a lightning-rod to give the house protection. 

'' Vot for! vot for! dish lightning-rod? Tell me, vot ish it for? 
Ish it too keep God's tunder off ? — Ish dat vot it ish for? ! ! 

" Then not one tarn cent vill I give ! we build the church for God — 
If God done like her, let him smash iier ! Away vid your tarn rod ! 

'■ If all the strokes of lightning arc sent by the great God, 
Should we then t'wart his purposes by sticking up a rod? 

" If God in his own providence has caused the church to rise, 
Let God himself protect her — I vill not tell such lies. 

"Should I subscribe, you'll ask agin to get insured from fire ! 
I vill not do it; God do know the church is his entire ! 

" And if he vant to burn or smash, jest let him if he d:u'e ! — 
I vill not give von tarn cent niDre, I voii'tt I von't! I swear! " 

That honest Dutchman's common sense was proof airainst such 

stuff- 
To build the church and hang the bell he thought was quite enough, 



/Serio- Comic. 127 

Without insuring .'iny way, 'gainst Special Providence — 
'Tv/as too mncli tax entirely on his benevolence. 



Practise what you Preach. 

Once upon a time, there Avas a Priest who met a crippled Wag. 
This Priest, well dressed, with wallet full, was mounted on a nag. 

The Priest, of course, expected all he met upon the road 
To make obeisance, but the Wag ne'er deigned a single nod. 

Vile man, says Priest, you're bound to hell! (unless you quick 

repent.) 
I, hound to hell? what made you think that such was my intent? 

Because you never go to church, nor bow before my God ; 
You never yet one pardon bought, nor deigned respectful nod. 
How dare you thus contemn God's priests, and treasure up his 

wrath ? 
Ah I know you not you're in fair way to get a brimstone bath? 

Ft may be. Sir, that I am wrong, in sin and shame to wallow — 
l)ut, my dear Sir, Pm very poor, please give me but one dollar. 

Dare you ask alms who never yet gave aught to help the church ? 
Away, 3-ou vagabond ! I'l not give to an unpardoned wretch ! 

P>ut do, Sir, please to give a half — 'twould aid me'very much — 
I've had no dinner, and beside, I need a better crutch. 

Away, vile man ! Pve no half to give to reprobates like you ! 
Well, do then give but one dime — O, help me this much, do ! 

No, not one farthing will I give — go call upon the town — 

Get up, Pomp, if I with you were seen, 'twould tarnish my renown. 

Well then, since you've no money to give, pray let me have your 

blessing? [cui'sing. 

Yes, says the Priest, that I will give, though you deserve my 

lint, stop. Sir, will it all be free? Do tell, you know I'm starving. 
Yes, you cur. Then I ivorCthave it! You've shown 'twant worth 
a fartJiinf) I 

TYmi thousand blessings such as yours arn't worth a single snajp ! 
And if a devil reigns in hell, for you he's set his traj^. 



128 Common Sense Theology. 



The Changes of a Tear. 

SUGGESTED BY CHURCH OPERATIONS IN THE CITY OF LEWISTON, ME., EMBRACINC 
THE WINTERS OP 1858 AND 1859. 

[These rhymes caused quite a rattling among the dry bones of Orthodoxy at the 
time, as they were printed and sent into every church family throughout the city 
Tlie churches being somewhat divided as to the propriety of these gambling oper- 
ations, tliey got thoroughly read and discussed in the cliurch and on the street.] 

Wh:it changes doth a year bring round — astonishing to me ! — 
One season 'tis all "Go to church" — The next 'tis all "Levee." 

One season men and women wade into the icy stream — [cream.' 
The next they flaunt in gay attire — smack "oysters" and " ic( 

One season, "O ! how precious are poor dying sinnner's souls ! " — 
The next they play the possum, to draw them o'er the coals ! 

One season, O! how meek the gait — how humble church-folks 

talk ! [and chalk 

The next, they laugh, joke, dress and flirt, improved by rouge 

Prayer-meetings once were all the rage, for God was " passini: 

by"— _ [die.' 

But now the saijits have all l)cen booked, they eat, "for soon they 

Last year, with mournful looks and pace, th.ey trod God's solemn 

courts — ■ 
But now the}' hie with eager steps to join the festive sports. 

Loud prayers and long confessions have changed to boisterous 

mirth — [you Avorth?' 

"How fares thy soul," is seldom asked — 'tis — "How much an 

The question, "Are you fit to die and in God's kingdom live?" 
Has changed to this inquiry, "Pray, how much will you give?" 

Last year they doomed the lively ones, and said 'twas sin to dance 
But now they coax these " Devil's tools " to help play games oi 
chance ! 

Last 3'ear, the gambler — Oh ! how vile ! — the blackleg all shoulc 

shun ! — 
But now they play these gamblers tricks and call it righteous ^y\n 

Last year, the Church was down upon those Yankees who sok 

books, 
Because they offered premiums — gave trinkets with their books. 

But now the Church says, "Plank your dime and you shall have i 

gral), 
We've 2:ot a lease from Heaven's Court — the Devil shall not nab. 



SeriO'Comic. 129 

Lust year, how graciously they strained to swallow e'en the gnat, 
Down goes now the hump- backed camel, if only sleek and fat ! 

Last year they hungered, so they said, for righteousness and truth. 
Now money, money is the prayer — "Oh ! give it man and youth !" 

Now, greedy Church, let all hands game, must bookmen be denied. 
Since grab-bag, ring and guessing cakes have all been sanctified? 

'Tis true your stakes are but a dime — yet "plank it " ere you guess, 
Then, saint or sinner, you're all right, "we are a hohj mess.'" 

And if you venture recklesslj^ the more you win applause, ^ 

"The means the end will sanctify — ours is a holy cause. 

" 'Tis blessed in our church to game, because the stakes we win 
Will be devoted to the truth, and help to banish sin." 

Last year, money was the Devil's club to knock us all in head — 
This year, money is the Church's God ; the Devil now is dead, 

Or else he has outwitted the Lord with whom he fought, [caught. 
Has played his game so handsomely, the Church have all been 

Why did the Church allow him so soon to cheat the Lord? 
To me 'twould be no wonder if he should catch their God ! 

Because his plans are broader — he's everywhere about — 
Hence watches every weakness, and strengthens every doubt. 

The Church's God comes now and then — whenPriests call vert/ loud, 
But Satan soon drives him away, and scatters every cloud. 

Levees and parties, then, of course, the Devil may suggest — 
Lest preachers pray too open, while he conducts the rest. 

And so the Church increases in holiness and power 

By these gyinnastic somersaults — this going on all four. 

She'll reach perfection by and by, when government takes her 

part — [smart. 

And crowns her " bunkum " in her deeds — then infidels must 

But think you, friends, that Jesus Christ would favor Church 

Levees? — 
Would ho be guessing after rings, a worldly church to please? 

Or would he take his scourge and say, " Begone ye gambling saints, 
I've no respect for hypocrites, though hooped and daubed with 
paints." 

Away, ye Priests — ye Pharisees — ye make the outside clean, 
And for pretence, ye make long prayers, but inwardly you're 
mea7i ! 

Your preaching is a trade you learn, as lawyers, doctors, theirs, 
But when the layman don't pay well, ye prompt Levees and Fairs. 



130 Common Sense Theology. 

Then guess and gamble, grab and gain, and call it serving God- 
But just so sure as Justice reigns, so sure you'll feel the rod. 

Christ is no scape-goat, priestly Church, to save from just desert 
The laws of God have each a rod, who breaks them must get hurt 

" What matter where the bar may be to which the world is cited 
Though here or in Eternity, each wrong must yet be righted. 

"There is no bankrupt law for sin, though heretics may teach it, 
No Limitation Act steps in, though Paul himself might preach it. 

Stern Justice reigns from shore to shore, 
Throughout all realms for evermore. 
"For ages, though the time's delayed, 
Each moral debt must once be paid." 



Something Good in All, 

John Kant, a good old Polander, while riding through the woods 
INIet there a gang of robbers, who demanded all his goods. 

John hadn't much, and what he had he needed for his journey ; 
But what cared they? The robbers said, "Give up your hors 
and money." 

So John got down from off his horse, and gave them up his purse 
His golden chain, and finger-ring, and never breathed a curse ; 

Then gave his prayer-book, silver clasped, and told them that wa 
And glad was he to get off so — he feared a leaden ball. [all 

But when he's fairly out of sight he thought of gold left yet — 
Some pieces stitched in his garment's hem, the robbers did not gel 

" iVIy stars ! " said Kant, " I've told a lie ! although I did not mean i1 
And I'll go back and find those men ; I should, I must explain it. 

And back he went and offered it, and said he's so confused. 
He did not think about his gold, and begg'd to be excused. 

Astonished at his honesty, they would not take his gold. 
And vowed they would not rob a man so truthful and so bold. 

Then one of them brought back his purse, another still his chair 
His prayer-book, ring, and horse, they brought, and gave him u 
the rein. 

And more than this, they helped him on, then begg'd that he woul 

bless them, [then: 

And for them good old John did pray, then rode away and le; 

And as he rode along, he mused upon the robbers part, [heart ! 
" Thank God ! said he, " there's something good e'en in a robber 



Serio-Comic. 131 



Shall Woman Vote? 

[The reader is indebted for tlie following, to an imaginary, impromptu speech 
in rhyme by that noted anti-woman suffragist, II. G., just after tlie " Baltimore 
Ratification" of the " Cincinnati Reformation." 

lie is aided in this remarkable effort by a voice from behind the scenes which 
lielps out the hesitating rhymes — helps on the arguments, and gives the sentiments 
a truthful, if not a desirable turn. 

The words of the voice are in italics.] 

jyTRODUCTIoy. 

H;iil, Fellow Coiintr3aneii ! — To-day I'm feeling quite sublime, 
And as the gods now favor me, I'll improvise in rhyme. 

Our Government is threatened with disaster from the women, 
And if we do not head them off, there's danger they'll be winning. 

Now, as there is no argument so potent with the mass 
As ridicule, I'm in for that, though — lojic go to grass. 

There's no mistake, I'm down upon all petti — coat-tail reir/n, 
'Tis so absurd I — swear, sometimes, and act like — Tubal Cain. 

'Tis strange indeed — 'tis passing strange our women can't bo stilll 
And let the men — " to glory go " and do just — ivlial tJiey luill. 

And I believe they mostly would, but for those women screeches- 
Who stir the people with harangues in stolen, stumping breeches.. 

Those Woodhulls, and those Stantons — those Livermores and' 

Stones — , \_crones. 

Those Hookers and those Anthonys — what are they — but old- 

What nonsense theirs, to leave their sphere and try to ape the niiui^ 
I'm down on public — petticoats, I'll lloor them, — if I can. 

So I am here to question you concerning woman's voting. 
And I'll proceed, at once, my friends, the gods arc with me — 
sporting. 

Shall Woman Vote? 

That's THE question. Oh ! what a question for this our — mmiTy agSy 
And who but crack-bi-ained souls would dare to — open wotnan's- 
cage, 

.'Vnd let her out to — flutter votes, to crow — like rooster men, 
To sit in legislative halls and — smoke and chew, and then — 

To spit and swear and drink and vote and knock each other doivn — 
Accejit of bribes and turn their coats and seek for high renown^ 



132 Common Sense Theology. 

And leave oiir cradles all iinrocked — our linen all unclean — 
Our beds unmade, our meals uncooked, what man could bo so mean 

And then, ao^ain, she'd want high pay, just like us — mciMer men. 
And wouldn't be — obliged to marry ^ nor — play the harlot then/ 

We'd have to be so virtuous we couldn't hardly live — 
AVith her — sharp-eyed intuitions, she'd — sift us as a sieve. 

Now the quickest way to head her, is to brand her with freo-lovo 
You know 'tis such a stigma, 'twill kill her dead, — By Jove! 

Unless the men arc all imbued ivith zvkat she calls free-lust , 
And vote her in on principle, and then our game is lost. 

As was the South" s — she fought, you knozu, for Slavery am. 

Secession , 
Bui got a very dij^crcnt thing, got ^^ JJ'egro-3faiicipatio}i." 

lam no coward^ friends, but then that voice i>ehind the screen 
Is mocking me — ''playing double " — of course I did not moan 

That we are all a-going down like Slavery and Secession, 

No, no, my friends, we'll have, by G., salvation through election. 

Though all the gods in Christendom should rise as from the dead, 
I'll hang right on to — iwlicy — I'm bound to go ahead. 

\o matter what they say or do, think you I do not know 
Which side my bread is buttered on? To glory I must go. 

.Vgain, no knowing where 'twill end, when women get to voting. 
They raav conclude they have a right to do one-half the courting, 
Or live old maids and die unblest with — lustful, drunken stenches. 
Who hidden^icell behind bad laivs, do murder by the inches. 

And bless the race loith progeny two shades above the brute. 
Then pray for God's Millennium! — That man behind go shoot ! 

Once more, should women vote and stand their chances for election, 
Xot one great — journalist in ten, could reach chief magistration. 

Long terms and re-elections had well nigh spoiled my chance, 

Though caring nought for office, I glory in advance. 

But that is nothing, here, nor there, the question of the day 

Is this — Shall woman vote, and be a man ? and have a public say : 

Shall woman vote f shall zuoman live f grozu tired'} or sick .' 

or faint ? 
Or think a thought f or feel a pain f or dare to be a saint ? 

Commit a sin ? or go to Jail P or be reined up by law? 
Or pay a tax f or pay a debt ? or for subsistence claw ? 
Or sigh for Just relationship P or heed the golden rule f 
Or e'er desire to rise above the toy ? the dupe ? the tool f 



Serio-Comic. 133 

Or ask for truer govcrmncnt than man can make alone f 

Or -pray for real justice while mere -policy holds the throne ? 

hct ^' Flunkies r'' "7^o^i•/" and ^'Foreigners! '' let " IVegroes ! " 

and " Kn-Klnx ! " 
Fet " Tammany Rings! " and " Bulls " and "' Bears! " Jill tip 

the ballot box! 

Bjit dont let silly zuoman once think to cast a vote! \jnote ! 

She's nought at stake in governtnent, mail's the beam — she''s the 

' Tis true she mothers all the 7nen, and keeps the race alive, 
And plans to rear the family , but she can't see to drive! 

She counsels zvell the children to he virtuous and pure, 

But la! how soon she'd vtilgarize ! were she to vote, the dear! 

"jfust think of genteel zuomen a-rushing to the polls 
Where drinking, swearing, brutish 7nen, are 7V ailing — duty's 
CALLS ! 

There ! if that voice behind the screen don't hold his silly tongue, 
When I get in the Nation's Chair, I'll have the rascal hung ! 

'Tis enough to make one shudder, to think what degradation 
Will come to man when women vote, and sit in legislation ! — 

And dare to talk on politics — or help frame laws for men — 
Or hold the reins of government — we're a hen-pecked nation then. 

Women ought to be content and let our noble Christian men. 
Like — Ben. and Brick, and Bennet — instruct and rule, and then 

How vulijar will the women get, a mixing so with men — 

. . . 

Lose all those liner feelings, which men prize so much, and then 

She ought to be quite satisfied ; she's now allowed, you know, 
To eat with men and — sleep with men, but O ! this mixing so ! 

We let her go to theatre, and go to balls, you know, 
And go to church and — go to hell, but O! this mixing so 

In politics and government ! — that's worse than all the rest. 
Man ought to have one sanctuary by woman all \m.-blest. 

Enough to make a preacher swear, much more — our swearing G — 
To hear such talk as that in there ; such logic angers me. 

Haven't I been watching all these years and writing for the nation? 
And don't Ilvnow what woman is ? and when she leaves her station ? 

The old know nothing but to cook, the young to dress and flirt ; 
They haven't read — they haven't thought, and more — they haven't 
brains to vote ! 

And so with negroes until freed, but now they do advance — 
Their ballot duties draw thei7i out ; give woman but their chance^ 

I 



134 Common Sense Theology. 

She'd cease her '■^pretty'* childishness^ and seek 7-edemption too — 
Cofzveniions might convert the fools — they have dofie much for you. 

There's nothing like the ballot-box to stir the thoughtless up — 
With it she'd clean the inside of the platter and the cup., 

Now filthy in extrej7te, you say., but can you make it cleaner 
With such advisers as old yeff ? 01 ivhat a righteous backer! 

Unless he's been converted too, through Cincinnati Meetings. 
Where the Pilates and the Herods could shake hands with fric?idl\ 
greetings. 

Why 7iot shake hands with women too? Give them a chance to risci 
You'd better be reforjning them, you'll need them in the skies. 

Our women would, if they'd the chance, stand side by side with 

man — 
Would strengthen him to do the right — wotdd chasten every pla?i. 

Sef -sacrifice they've fnore thati man, and less have they of war — 
More intuition — 7nore of love — and some have fnore of jaw' r. 

Without them Heaven must be dull indeed, fid place at all for tne — 
She's EQUAL but for slavishncss ; she should be nobly free. 

Don't talk equality to me, what could the women do 

Without the men to lead them o/'and keep them straight and true r 

Not one in ten have pluck enough to earn a decent living, 
And here they are tormenting us to let them be a-voting ! 

'Tis true our laws do not give them the chance they ought to have 
To show themselves, much more perhaps than did the South its 
slaves. 

But should we let them vote and have full wages for their doing, 
They'd squander them and look to us for — now and then afartJdng. 

Confound that croaker! stop his noise — He'll spoil my — policu 

speech. 
I can't endure masked batteries — if he don't stop I'll — screech. 

The Livermores and Stantons may be able to take care 
Of Number One or Number Two, but who would ever dare 

To trust them with high oflSces? — 'twould make them, O so vain ! 
And then should they just — Johnsonize, how 'twould the nation 
stain. 

Our nation now is Christian-like, and wants a government God, 
But women, they would sooner have — a golden-ruling -Lord. 
She thinks we mean by godly rule, more selfish party power — 
''Love thou ilnj neighbor as thyself she thinks too rich a dower. 

To stand in any masculine code, much more ''resist not evil," 
But should we heed such principles 'twould send us to the Devil, 



Serio-Oomic. 135 

Where Slavery and Secession went — ye^ Davis and his crew — 
Old Buck and Andy yohnson — and other Christians^ too, 

IV/io have jigurcd in our Government with their notion of Stale 

Rights. 
Well tlKit is nothing what 'twill be when women c:ist their votes. 

Aiul palsied be my daughter's frame ere she unsexes so 
That she can cast a campaign vote or on the rostrum go ! 

6>, Horace G ! When will our race let Justice come to Earth, 
And justify the golden rule, so Freedom can have birth? 

Must every inch of progress be headed by selfish power? 
And every pioneer for truth sweat blood at every pore ? 

Come, tell us, O, thou Tribune Sage I will there ever come a time 
When live and let live justice shall thrive here in earthly clime? 

Vast ! vast ! ye gods I 'tis hard, I swear, to kick against the pricks, 
And when I make another speech I'll arm myself — with tricks. 

I little thought 'twould cost so much to turn my coat for office, 
But now I'm in, I must go — down! you must! you must! poor 
Horace ! 

And so must every policy man whatever his renown — 
Who treads the pit of miry clay, is certain to go down. 

E^cn though he reach the nation's chair, he'll sink ijt Virtue's eyes, 
Who barters yustice for renown cannot be cotmted wise. 

For wisdom is that faculty which takes a look ahead. 

And saves the coming future from sorrow, shame and dread. 

Big intellects 'thout moral sense and honesty of heart. 
May pull the wires of politics and get a seeming start. 

But, yohnson-like, they get their due, while " Swinging round the 

circle^' 
And come at last, like poor old yeff, to get their f II of trouble. 

Whilst honest ??ien with hearts intent upon the right, the just. 
Who speak the truth, and that each time, because they feel they must. 

No fnatter if the rabble jeer, and bloxv a scornful blast. 
Like Garrison, they win the goal, and wear the croxvn at last. 

Do " niggers " vote? So women shall! — ' lis justice that they should — 
The gods have vowed! — and woe to him who'd hinder if he could! 



136 Gommon Sense TJieology. 



PART IV. 
THE AUTHOR'S RELIGIOUS EXPERIENCE. 



[These rhymes were written some fifteen years since, and tliere is little to recom- 
mend them but tlieir truthfulness.] 



Now, candid friends, I'd like to give a little sketch of life, 

My soul's religious history — with changes it is rife. 

You'll pardon me, if for a while I speak about myself; 

Don't think me egotistical, but lay me on the shelf. 

I've nought for shame, and nought for boast, according to ray faith ; 

I'm what circumstances made me, by teaching and by birth. 

From boyhood I have always had an inward love of truth ; 

What are the facts, why are they so ? I asked all through my youth. 

But still no virtue do I claim for this incliuation ; 

I nursed it from my mother's breast, she gave the disposition. 

This inheritance bequeathed, is mine to nurture well ; 

Pride, bribes, nor riches e'er shall rob — my birthright I'll not sell. 

'Twas not enough to know that things existed thus and so ; 

The how — the why — the wherefore, I also longed to know. 

Hearsay never seemed to satisfy ; I always wanted proof ; 

From those who never seemed to give it ; I always stood aloof. 

For what's the use, I chid myself, to tamper with the truth — 

Deceive one's self, and mock the soul, and hug a lie, forsooth. 

The soul Avho has no heritage except in guile and lies. 

Has never any consequence except in pure disguise. 

The coivard only hides himself behind a wall of lies ; 

And sham repentance will be his, when that poor coward dies. 

And when he wakes on t'other side, he'll need some hiding place — 

He'll not have pluck, should he reach heaven, to look folks in the face. 



In Webster, Maine, I had my birth — a common farming town — 

And there is nothing but the name to give the place renown. 

My parents were' strict Calvinists — the meeting-house close by, 

I was obliged with them to go and hear the preachers — lie. 

Not intentionally, perhaps, still they didn't tell the truth ; 

The way they talked, sure was enough to frighten any youth. 

At first they'd pray that God would make a " mustueeds " come that way 

"Make bare his arm, right up his cause," and make poor sinners say: 



* The Authoi's Religious Experience. 137 

" I am undone ! what shall I do? O, men and brethren tell ! 

How shall I save my wicked soul from God's eternal hell?" — 

Then try to preach — oft from this text : "By grace are ye sa-ved. 

And that through faith, not of yourselves, it is the gift of David — (God)." 

The query was, in my young mind, How then shall I be saved, 

Unless I get this gracious gift which comes alone through David? 

If I'm elected, it will come, as sure as God doth reign ; 

If not elected, what's the use to worry my poor brain? 

For God, they say, who made the world, will save just whom he will; 

If he saves me, Avhy, well and good ; if not, his will's ray hell. 

For I cannot disturb God's will, (nor would it be polite,) 

Nor dared I say John Calvin's church wa'n't all perfection — quite. 

The most I learned of God there was that he's consuming fire — 

That hell was filled with brimstone flames, prepared by his desire, 

For all, except a " chosen few," he had ordained to dwell 

In endless bliss, while all the rest were doomed to endless hell. 

Still he was "•' angry every day " with all who did not join 

That old angrij^ xvrangling church, which now is dead and gone. 1 

The house they used to Avorship in, so holy and so pure. 

Has now become a, farmer's ham — a better use, I'm sure. 

Those harmless beasts which stable there, within those sacred walls, . 

Should feel a kind of holy awe, when they go in their stalls. 

For buildings made by men, you know, must be more holy than 

God's universe, he made himself, and ages before man. 

Then think how many times our God has been instructed there ! — 

Told what he'd better do for man, just how, and when, and where ! 

Think, too, how many times poor souls there prayed to feel 'twas right 

To be forever scorched in hell, or doomed to endless night ! 

Now would you wonder if those beasts should bleat, and neigh, and loo. 

In tones more solemn than their wont — how seems it friends, to you ? 

That angel that made Balaam's ass reprove the smiting prophet, 

vShould give those beasts some faint idea of the Calvinistic tophet. 

Our God, the Universal Father, I there Avas taught to think 

Was but the God of Calvinism, and I stood on the brink 

Of old John Calvin's fiery hell, just ready to be dropped 

Into that awful brimstone gulf, unless I did adopt 

The Calvinistic creed, and say, with all my heart and soul, 

That I'd be ivilling to be damned in that dread, burning hole. 

This makes me think of what I've read that some bold thinker wrote — 

" He who is willing to be damned, should be, for he's a goat." 

But then, he should have also wrote, that man who's doomed to hear 
Old Calvin's dogmas all through youth, is damned, that's sure, by fear. 
And now when I look back and see how my young mind was fed, 
O, wonder not I hate the creed which me to misery led ! 
As the " burnt child doth dread the fire," I cannot think of tliat creed 
Without a shudder for the youth who on such trash must feed. 
And while I've more of love for man, for truth, and right, and God, 
Than ancient dogmas, I must speak, though churchmen shake the rod. 
The man who has been extricated from such a miry hole 
Must be a monster, not a man — he surely has no soul ; 



138 Cornmon Sense Theologij. 

Unless he lends a helping hand to others still in mire, 
In gratitude does what he can to quench that aivful fire, 

"Which priests have kindled, fed, and fanned, to flames of horrid hue ; 

The mass, through ignorance, thus are damned by the hli7id or guilty few. 

Shall I look on, my friends, and sigh, and not lift up my voice? 

See others scorched as I have been, by making sucli a choice? 

O, when I think what I've endured in consequence of creed, 

I wish I had bold GahrieVs trump to help me sow tlic seed — 

Of true religious liberty, which now alone is found 

That harmouial philosophy which angels help to sound — 

That natural religion, which wells up from out the heart, 

To bless the Avhole unfallen race — and not a meagre part ; 

And I pray God with fervent soul that it may take deep root. 

Grow up and choke such creeds to death, and put them under foot, 

Because they cramp our souls, rob God of all his loveliness. 

Make earth a gloomy prison-house, and kill true godliness. 

I envy not the heart of those who such a God can /ore, 

As can make men for endless flames, then hoist themselves above. 

It is, to me, the strongest proof I yet have ever found, 

That sotne, at least, of all the race arc totally unsound. 

O, Where's that broad philanthropy, in men of sect and creed, 

Which God in nature doth portray to satisfy all need? 

Think I — iunocent prattling childhood is taught to think of hell — 

A place deserved by all tiie race, because Old Adam Fell ! 

Our children thus are learned to hate the God they else would love ; 

While such a monster dwells on high, hovv dare they look above. 

No wonder there is enmity 'tween God and woman's seed ; 

For who can truly worship God, till from such bondage freed? 

'Twould seem they thought God needed help, to punish non-elected — 

Torment them ere their time had come, to harass the neglected. 

O, they are lx)und, not by the truth, but by John Calvin's Creed ; 

A creed which did its brimstone hell with little infants feed : 

A creed which can now break the bread, the bread of life — (most free !) 

Yet bid its brother Christian go, " you shall not eat with me. 

You don't Ijclicve as we believe about " close communion " ; 

Your unbelief will get a taste, then " down goes our union." 

Such things as these in this our day, are practised at church dinners ; 

While Christ, the true Church Founder, ate with publicans and sinners. 

Such was my teaching till I got to be a lad in teens ; 

I had no chance to know but that was God's appointed means, 

I wept, and sighed, and sometimes prayed, but could not love their God; 

And hence supposed, if I should die, I'd have to bear His rod. 



The scene now changes — Father thought I'd better learn a trade. 
So sent me off " away down East," where an oldei* brother staid. 
'Twas in a thriving sea-port town — a tine large church was there 
From steeple high, a heavy bell boomed out upon the air. 
Cougregationalist it was — or Orthodox — (the same,) 
At any i-ate 'twas new to me, I'd scarcely heard the name. 



Tlie Authoi-'s Religious Experience. 139 

The Reverend Gent who filled the desk, was eloquent of speech ; 

I ne'er had heard the like before — O, conscience ! how he'd preach ! 

One Sunday night, unwoutedly, his zeal with hell was fired. 

Hence chose this text, " Thou fool, this night thy soul shall be required." 

! liow he pictured out the woe of those whom God cast off; 

'• Now see your doom, ye proud young men, who at the church may scoff." 

He seemed to sort of mesmerize — control my every power ; 

He opened hell in such a way^ I felt that / Avas sent for. 

Tiiat night when I went home from chui'ch, my brain was in such plight, 

My caution so excited was, I ran with all my miglit ! 

Lest earth should ope and swallow me, and end my day of grace ! 

And send my soul where devils reign ! to hell — that fiendish place. 

This fear was not because I thought I'd carried a high hand ; 

It was because I did not feci already to be damned. 

1 reached my home, and went to bed, but could I sleep, think ye, 
With my large caution all fired up — just ready to sink me? 

I rose and prayed, — then laid me down — then rose again to pray — 
How many times I prayed that night, I cannot think to say. 

But this I know, I prayed to feel 'twas right I should be lost ; 

And promised God I would serve him, whate'er might be the cost. 

And the next night, I think it was, I went to see the man 

Who opened hell the night before, and tried its flames to fan — 

To ask him then to pray with me, to cool my fevered brain ; 

I should go mad, I feared I should, unless he prayed for rain. 

I, verdant youth, believed that he, by prayer, could open heaven, 

And cause a shower of grace to fall, and Avork a " change," like leaven. 

He prayed, but still I felt no change, my heart remained the same ; 

At length he closed, and wished to know if Christ I could proclaim. 

I shook my head, as if to say, I do not feel the blood. 

No cleansing of the soul, as yet, though tears ran down, a flood. 

He said I must to Calvary look, and see God's bleeding Son ; 

God's blood was shed for thee, he said, and every other other one 

"Who will believe in God's decrees, and think it just in Him 

To doom the soul to endless woe, for one unpardoned sin." 

I went away just as I came, no better did I feel ; 

I coidd not see how blood could be applied to cleanse the soul. 

But I resolved, let come what might, that I would try to do 

According to " the golden rule," — now wa'u't that right, think you? 

I felt it was, at any rate it calmed my troubled breast ; 

So I went home and went to bed, and sleep again refreshed. 

But still I had no evidence of any spiritual birth ; 

I felt more calm, still could not feel I'd much more moral Avorth. 

But I'd been told 'twas faith that cured the Avretched, sin-sick soul ; 

So I said, Now I will believe — I'm every ivhit made whole. 

I said it o'er and o'er again — I've got me a new heart ; 

I tcill believe — the Avork is done — for heaven I'll make a start. 

This firm resoh'e, you may believe, brought peace and calmness too ; 

And good resolves, my candid friends, have brought the same to you. 

But do not think that one resolve the soul to heaven elects ; 

'Tis righteous deeds, all strung along, that give the best effects. • 



140 Common Sense Theology. 

'Twar- Siiiiflav noon when this took phacc, and T to chnrcli ropairoJ, 

Trvin.'j: to feel I'd been '' horn again" but still I hardb/ dared. 

And ere tive hours had passed away, my mind was filled with douhr, — 

I feared I had dceeived rayself, — else Satan was about. 

'•• Lnrd I helirvc. help Thou mine unhelief" my soul in anrjuiah cried: 

And then airain I tried to feel that Christ for mc had died. 

Anil thus I lived — 'tween faith and doubt — 'tween hope and wrotehod foar- 

I\Iy faith [no, self-esteem] was not enough to read my title (-lear, 

And I thank God, to-day, ray friends, I never had the power 

To tliink God partial e'en to me — 'twould sadden this happy honr. 

The Parson, soon, I met again, and told him how things ran ; 
He smiled, and said I had been blest, — he thought me a '' new man," — 
And said 'twas best for me to join his church without delay ; 
That I might see this duty clear, he wished me oft to pray, 
lie a.-ked me if I knew their faith — 'the doctrines of their creed — 
I told him no, — nor did I think true faith on forms could feed ; 
lie said it would be well, he thought, for mc to road a work 
•• On Christian Baptism," which he had, and so I read the work ; 
liiil great was my surprise to find that sprinkling there was taught 
For baptism, and was just as good as any other sort. 
I told him that it seemed to me, Immersion was the way 
That Jesus taught and practised, too, and could I have my say, 
I'd be baptized as Jesus was ; but still I did not think 
Baptism made the Christian man, and hence I'd take the " sprink." 

Well, well, he said, and named the day when he'd perform the rite ; 
And when it came he bound my soul with creedish shackles tight. 
r>ut one thing, though, was rather queer, he did not bow my ^nee ; 
The custom is to kneel, you know, but all was new to me; 
IJeforc the altar I stood up, already to receive 
The " Holy Water" from his bowl, which he's about to give. 

He, seeing I did not bow down, made motion with his hand ; 
But I, so "green," mistook the sign, and stepped upon the stand ; 
His hand was wet, — what could he do but sprirdcle while I stood? 
Some '■'special act" of God, mayhap, determined that he should. 

And now when I think o'er this fact, it seems to me 'twas well ; 

I never bowed to man-made creeds, hence truth " I'm bound " to tell ; 

And therefore I'm inclined to write and speak as truth shall prompt, 

That )/ou may not, my candid friends, in creed's dark maze get swamped. 

So pardon me if I go slow ; I ^v'ant to tell the whole ; 

I'll keep with truth and let you see how travailed on my soul. 

Well, 'twa'u't enough to be baptized ; I had to nod assent 

To many "articles of faith," how could I there cZtssent? 

This done, what now to hinder me from making rapid strides ? 

I'd been baptized, — had joined the church, was armed upon all sides. 

I'd ahvays hoped, from what I'd heard, when Jesus we profess, 

Life then would be all happiness, but this ain't so, I guess. 

At any rate, my path wa'n't strewn with flowers of sweet perfume ; 
I had much doubt about my right a " new birth " to assume ; 



The Author's Religious Experience. 141 

Such special action of the Lord someliow seemed strau^^c to me ; 
If this new birth by grace was wrought, how then could I be/ree f 
But there was something my soul craved, of this I knew full well, 
But still I could not i-econcilc God's love with endless hell. 
But now I see my trouble was a lack o{ harmony^ — 
Discord, produced by bungling priests, this was my enemy. 
He's all the devil I have found up to the present hour ; 
He's all one ever need to fear, and priesthood yields his power ; 
For did the priests but touch aright the keys to human hearts, 
We'd have the music of the spheres, ere man for them departs. 

For every soul hath music, some, — anthropology teaches ; 

Man is not totally depraved, as church election preaches ; 

But as the priests don't know themselves, how can they teach mankind ? 

They're '•'■ miscluef -makers''^ 'tween our souls, and nature's God, our friend. 

But I'll return and show you how I Avaudcred through the maze 

Of myths and mysteries, up along Avhere I on truth could gaze. 

Where I could feel to rest in peace, be satisfied with life. 

And sec that God and nature's works were not in deadly strife. 

Those young folks, now, with whom I'd met in fellowship before, 

Seemed bent, all hands, on shunning me ; and why? what was it for? 

It was because I had professed that God had changed my heart ; 

And hence they said (and true enough) I'd set myself apart. 

How shamed I felt, no mortal knows, to think that they should think 

That I thought God had taken me, and left them on the brink. 

No wonder that professors wear a kind of downcast look. 

Such claims must necessarily give true modesty a shock. 

He Avlio lays claims to " special grace" from " universal love," 

Has not a fitness yet complete, to lift him high above. 

A faith so selfish sure would choose the highest seat to fill ; 

At "■ thy right hand" I'll take my seat. Great Father, grant my loill I 

Here let me say what my soul/ee?,s ; Ne'er lived the man on earth, 

Who loorshipped God with pure intent, that claimed miracidous birth ; 

For who can serve as parent, him who loves not all the race ? 

To ask God's aid to save from hell, is mockery to his face. 

It doth presume that he's not good, at most not good enough 

To fit the whole, so fits a few ! Away this slanderous stuflf! 

If God is good, and has the power to save and bless one soul. 

Then that same goodness and that power will save and bless the tvhole. 

What ! call that gooduess infinite, which don't embrace the whole ? 

And call that power omnipotent, which saves not every soul ? 

Can God be quite impartial, and save a chosen /ezi! ? 

Make heaven for the elected, and hell for me and you? 

Father, I would not be found with love of man so small, 

1 could not help the meanest one that ever lived at all ! 

But what's my love, great God, to thine ? as but one drop in earth's ocean ; 
How safely, then, may all hope for eternal progression ! 

Well, I wagged along as best I might, and tried to bear the cross. 
But ah ! how little joy I felt, for such a constant fuss ! 
I prayed at night, I prayed at morn, I went to every meeting, — 
And there I prayed, — and there I talked, — told sinners life was fleeting, 



142 Common Sense Theology. 

Till by and by my pastor thought (I was was so bright a light) 
I'd better learu divinity, teach Orthodoxy right. 
In order to get well inspired, I must through college go, 
Then pass in a divinity-school some three years more or so. 
So down I threw my joiner tools, to Bangor went to school ; 
And pored o'er Latin and the Greek, like any other fool, 
Till I broke down, and lost my health, dyspepsia it brought on, 
And for six months I could not look into a lexicon. 

I'd ne'er been taught that I had got a hody to be saved. 

And hence I studied day and night, until my body caved ; 

But while so sick, I had a chance to ponder matters o'er ; 

I wondered why God's providence afflicted me so sore. 

I could not eat, I could not sleep, nor could I work at all ; 

INIy vitals were as sore as if I'd had a dreadfid fall. 

If God determined I should be a minister of grace. 

Why didn't he look out for me, and help me run the race? 

If (lod had called me to prepare to fdl the holy pulpit, 

AVhy did he take my health away? I answered as a culprit. 

I felt I ran without a call, or else the voice I heard 

"Was Parson T.'s, and not my God's ; such calls I thought absurd. 

And hence, when health returned again, I hastened to my brother, 

Took up the tools I had thrown down, and said, "• I cannot bother ; " 

It could not be God wanted me to study out my life ; 

Then why sliould I go on and die, with nature make such strife? 

I worked again, and health improved ; but never to this day 

Have I been wdl^ because I did that preaclier's call obey. 

Well, all these sad experiences stirred up my tliiidciug powers, 

And made me feel I had a right to question even preacliers. 

And furthermore I felt that I had an inherent right 

To quiz the Church, draw out its views, and hold them up to light. 

If they were right — were good and true — they'd bear to be discussed ; 

If wrong, then every one should know — by error she's disgraced. 

If churches were the means to bring poor sinners back to God, 

How could its members sleep in church, — in social meetings nod? 

Ortliodox conference meetings seemed too cold and formal, quite. 

To satisfy my earnest soul and make me feel " all right." 

I could not see why woman should be kept so ^lill in church, 

AVlien some had better gifts, /knew, than many men had, much I 

They must have souls ! — I knew they'd lo7if]ucs, — coidd talk like a coun- 

Then why not speak ? The answer is, old Paul was a bachelor. [.-.ollor ; 

Hence I began to think, my friends, that Orthodoxy might, 

Without much effort, be improved, so I bid them ''Gond-uu/ht^"' 

Then called upon the Methodists ; they cordially said "• come, 

We'll all together worship God, and help each oLhcr other homj." 

We talked, and prayed, and sang, all hands, the women well as men ; 
And they shouted hallelujah, still I wa'n't happy then. 
Because the Methodistic God, although somewhat more kind, 
Had not those lovely attributes my soul in a God would ilnd. 
He'd love and hate, and come and go, according to caprice ; 
The Devil ruled full half the time, how could a soul find peace ? 



The Author'' s Religious Experience. 1^3 

Why not? Because there was a chance, however good to-day, 
To-morrow by temptation pressed, from grace we fall away. 
And then no matter what the change Ave'd met Avith heretofore, 
"We'd liave to be born o'er again, or take God's wrath in store ; — 
For all who do not '''•run the race" — " hold out unto the end," 
They had a hell into which God would every laggard send. 

Yes, Christian I might be to-day, a devil ere to-morrow ; 

My hand on heaven's latch might get, and yet lie down in sorrow ; 

But still I knew no better Got], and hoped he was my friend ; 

I prayed I might " prove faithful," and " hold out to the end." 

But ah ! he did not fill my soul, I could not feel just right ; 

I searched the Word to find him out, but could not love the sight. 

Sometimes I'd read that " God is love," sometimes " consuming fire," 

Sometimes I'd try to court his grace, sometimes to shun hill ire. 

But thinking that the fault must be in my '■'■ poor sin/id mind" 

How earnestly I prayed that God would help me truth to find, — 

Take from me " sinful unbelief," and give me faith so strong. 

That I might hide myself in him, and never more do Avrong. 

But all my prayers and all my tears ne'er brought the hoped-for rest ; 

I never for one moment felt that I'd been specially blest ; 

For Heaven gives no special gifts, His blessings all are common, 

And come through his unchanging laws, to every man and woman. 

My heart was always going forth, for something not obtained ; 

That something now, O thanks to God ! this wearied heart has gained. 

What is that something? do you ask? 'tis harmony tvithin, — 

It is the right to call God good, and save myself from sin. 



But by and by " Old Miller" came, with a doleful sound ; 

The elements were about to melt, if not the solid ground. 

lie blovved, he said, the Bible trump, to wake the world to see 

That Christ in person would come to earth, some time in " Forty-three.* 

He searched the records of the past, the prophesies laid bare ; 

He spake as if he's called of God, to make the people stare ; 

He reasoned well, he seemed sincere, the Bible was his guide, — 

If this was true, the Bridegroom must be ready for the bride. 

My caution large, — my conscience quick, — I prayed to know the truth, 

And felt that I must take right hold, and help to save the youth. 

The arguments, both pro and con, I weighed with all my power ; 

'• No man knoweth," shout the creeds, the day nor yet the hour. 

The day and hour he never claimed, the year alone was asked ; 

This argument so often used, was very much too fast ; 

So I felt»fully satisfied, if Bible was all rigid, 

AVe must be living in that age the Scripture termed " midnight," 

And, as they did not bow my knee, when they put on the creed, 

I stood erect and had a right to sow the Advent seed. 

The " midnight cry" I sure did sound, with all my voice and might; 

And every dollar that I had, I spent to give the light. 

I showed my faith by earnest vjorks, as every man should do ; 

AVith Hell a-gaping for poor souls, how could I rest, think you ? 



114 Common Sense Theology. 

The man who said that Christ would come, and didn't spend his all, 
Would cry " good Lord, good Devil," — not knowing where he'd fall. 

Well, "Forty-three" passed by, you know, and Forty-seven came. 
And (hat passed by, and still the Avorld wagged on again the same. 
Ah ! did it though? Why not, say you ; hold on my friend, hark well! 
What mean those cjentle Fox-c/irh' raps ! Can anbody tell? 
Yea, I am hold to say 'tis Christ, in Spirit he has come. 
And not in person, as Miller thought, to strike the world "all dumb ! " 
Just like a thief Christ said he'd come, and in the night-time, too ; 
This Scripture he did well fulfil, if any, this is true. 
Ancl just so sure as the old Jews could not see Christ at Jirst, 
Then just so sure our churches now in that same way are cursed. 
The babe in manger was too low to suit their prompous pride ; 
And then he rocro an asses' colt : How could their King thus ride? 
.So now tlie raps, the table tips, the proofs that spirits give, 
Are all so low, so trivial, how can the church receive. 

They seem to think Christ must have lost his humble, lowly turn, — 

lias joined tiie aristocracy ! and when he comes, will burn 

All up, except the "Upper Tens," who are so very prim, 

Tiiey cannot kneel to say their prayers, or sit with darker skin : 

But think they'll banish from the land these messengers of love? 

No, no my friends, they never can, — they're prompted from above. 

Not by any " special " move of God's unchanging mind, 

Ikit by those laws which clearly prove how .Christ could heal (he blind. 

They'll bring around the glorious time, by prophets spoken of. — 

AVhon none shall say, " Know thou the Lord ! " for all shall know and lov( 

Spiritualism has already gained more converts to its wisdom path, 

Tlian (lid Clu'istiauity gain in three centuries and a half. 

'Twill not avail (o say it is Beelzebub the Prince, 

lie had his day long years ago, some Eighteen Hundred since. 

Why do our preachers say the same as did the Scribes of old? 

Because they can't get round the facts which prove by creeds they're sold. 

When every other effort failed to bring the raps fo terms. 

They all cry out, " It is the Devil," — more prey for hell he yearns. 

If I had faith in that Arch Fiend, so potent in the creeds, 

I'd sooner think he's working there to blind them to their needs. 

The form of godliness they have, but where's the vital part ? 

It is the truth, not creed, men want, to sanctify the heart. 



When '47 had passed away, and Christ came not in clouds ; 

/ doubted if he'd ever come, and felt like one in shrouds. 

My Bible then I laid aside, and said It cannot be 

Entirely reliable, — it sure had cheated me. 

And my religious faculties I felt must need a rest ; 

So I resolved to study man, and see if he'd been cursed. 

My reason said that Pope's advice to youth, 

Must be to every thinking man, the truth : 

" Kow thou thyt^elf, presume not God to scan, 

The proper study of mankind is man." 



The Author's Religious Exjoerience. 145 

My reason, also, paid that all the various isms and creeds, 
Were founded, as was Millerism, on books, not righteous deeds. 
And could they all but have the test that Millerism has had. 
They'd all be wounded, sick or dead, they'd every one be sad. 

Not one has any means of proof ; they all run out of time ; 

Science and reason both deride — with them there is no chime. 

They've much beginning, but their end is hidden from our view ; 

So they harp on as though they knew that every part were true. 

But thanks to God, the time has come when death don't shield their head ; 

A telegraph now runs between the living and the dead. 

This Spirit Rapping makes them blush, declares them much at fault; 

It shows them up so glaringly, true minds at once revolt. 

Bnf, why suffei'ed God the Millerites to hug that monstrous error? 

Because God never interferes, " He's changeless forever." 

And tJie very fact that thousands of humble, praying souls 

Believed in Miller's theory, to me this truth unfolds ; — 

That Heaven has no favors for any clique nor creed; 

But universal blessings, he scatters as we need. 

And this same rule holds good for all the isms of the race ; 

Though labelled Evangelical, and built on special grace. 

The doctrines of Phrenology now cheered my weary mind ; 
Cleared up this creed-born mystery, which always had been blind. 
If all men are alike depraved, by nature and by birth, 
Why then so wide a difference in point of moral worth? 
Tliis problem, so totally dai'k, says bold Phrenology, 
Is but a child of history, born of old Theology. 
He's a crooked dog, still his gait is like despotism crowned ; 
He's very old, and he has been through priestcraft much renowned. 
He's older than he ought to be, has lived in awful strife, 
And I have come. Phrenology says, to rob him of his life. 
Phrenology has bled him well, he staggers in alarm ; 
He grows so lame, and is so weak, he can't do much more harm. 

Like old Belshazzar he has been in righteous balances weighed ; 
His "i/ene, 7nene, tekel, upharsiv." Phrenology has well displayed. 
But ere he dies, the friends of truth should have his shroud prepared, 
For such a rotten, filthy corpse should quickly be interred. 
Lest seeds from this malignant stock take root and grow again, 
And stamp men's souls as heretofore with his depraving stain. 
But oh, when this foul monster dies, this King oi false theology ; 
The ^' curse," the " fall," the " atonement," will then have no apology. 
When this takes place, 'tis plainly seen, one birth is all men need ; 
Tlic second bii'th, as taught to-day, is another child of creed. 
What need of birth while life remains, and animates the frame ; 
To pray for birth while yet we live, now seems to me quite tame. 

New births make infants small and weak, poor, puny, helpless things ; 
It is not hirlli men need, but groivth, 'tis this true manhood brings. 
If true reform cannot take place, without " miraculous birth," 
Then who's to blame, though vile he be, while burdened by the curse? 
Who'd any choice in his first birth? Then who the second can choose? 
Pray, who can suffer any loss, who's nothing yet to lose ? 



146 Common Sense Theology. 

If my first birth gives not the germ from which true manhood springs, 

God ! do give the second birth, I hate all devilish things. 
But such a prayer I feel is vain, I have the germ within, 
Which, rightly nurtured, will produce a life quite free from sin. 
Phrenology discloses this, and wipes away that stain 

From off the character of God, which else would still remain. 

Phrenology gives us the key with which, we can unlock 
Full many a mystery, of old theology's stock. 
It teaches man to learn himself, and learn his fellow man ; 
And says no Bible ever made, displays so wise a plan. 
It well taught me I's made to be, a showman, if I would ; 
So I took hold in earnest, friends, as though I thought I could. 
How I made out, judge ye who know — I'm satisfied for one ; 
Phrenology I hope may be the teacher of my son. 
Lest some might think it was not right to get one's money so, 
I'd say it very much depends on what you choose to show. 

1 showed the Natural Sciences, and trust I made men feel 

The knowledge got, was cheaply bought — I have no heart to steal. 

Well, while I travelled o'er the land, I heard the gentle taps ; 
They puzzled me exceedingly ; whence came those wondrous I'aps ? 
No matter where I went, which way — what county, town, or state — 
I'd hear the raps or see the tips, else writing on the slate. 
At first I feared 'twas all a hoax, and thougiit I'd stand aloof; 
But by and by my spirit-friends gave me what I called proof. 
My mother came to one, whom I had never seen before, 
And by the medium she portrayed, what touched me to the core. 
My mother died a sudden death — just how that medium told ; 
She almost died herself, to prove I was not being sold. 
She made the cry my mother made, when the palzy seized her frame ; 
She told mo, too, just where she was, the moment when it came. 

The room, the chair in which she sat, the persons round the fire ; 

These all were strikingly described, what more could I desire ? 

Two sisters, then, she well described, their persons, looks and hair ; 

Their death she also spake about, the how — the when — the where. 

And other things, too numerous for me to mention here. 

They gave as tests, to make me feel I never more need fear. 

And never more will I, my friends ; their visits give me power 

To bear the scoffs and jeers of men, though come they like a shower. 

They teach me I should trust myself, though hosts might seek my fall - 

Let onward be my motto, and duty be my call. 

Long years, since then, have passed way, and mamj things I've seen, 

To prove that angels visit men, their minds from earth to wean. 

They come to show that when we go o'er Jordan, by and by, 
We have friends there to show us where our mansion is on high. 
On heavenly land we all may stand, then hope for higher ground ; 
Those rise the best who help the rest, and are not selfish found. 
But over there they do declare that hell's a mythic fable ; 
They teach us this so we can't miss, by rapping on the table. 



The Author's Religious Experience. ' 147 

Creed's brimstone hell they cannot smell, except they ope the Bible ; 
And then no where, except in tliere^ can they find the Devil. 
They prove that God hath not a rod of wrathful vengeance, there, 
To make men hop as dotli a top, and drive them to despair ; 
r.iit that above the theme is love, more fitting heavenly spheres ; 
And they profess men do progress np^vards for endless years. 

The spirits teach what men do preach, when nature is their guide ; 
And when both worlds the truth unfurls, their teaching I'll abide ; 
But churches here teach us to fear our Heavenly Father's ire. 
No parent here is so severe as is our Heavenly Sire. 
Tliis graceless thought is surely taught, by churches all around ; 
But spirits say, no distant day, the churches they'll confound. 
That monstrous error — the reign of terror — is being blotted out; 
The churches find they have been blind, hence some begin to doubt. 
Still others say there is no way to save our souls from hell. 
But to give up, Avith them take sup, our souls to creeds must sell. 
They say that we must look and be, by Jesus' blood made whole ; 
But can you see how this can be? Can blood redeem the soul? 

Not all the blood since Noah's flood has made one sinner whole ! 

'Tis righteous deeds, the mortal needs, to sanctify his soul. 

Can any man, by any plan, save us from just desert ? 

The laws of God have each a rod, who breaks them must get hurt. 

Christ taught us well liow to sliun hell, and live in heaven on earth, 

Conform to law — God's inward law — this gives us his new birth. 

His narrow gate, so very straight, is plainly, simply this : 

Obey God's laws — or nature's laws — and heaven you cannot miss. 

That road so broad, so very broad, that leads to constant woe. 

Is error's track, whicli takes us back to Jewish rites so low. 

Hence let us try, before we die, to get on nature's track ; 

And creeds disdain, for in the main they're sure to draw us back. 

If we would rise, gain virtue's prize, and enter spheres above. 
Then must we work, yea, always 'work, and let our rule be love. 
For if we'd stand by truth Avell manned, and light in darkness give, 
With God and man in nature's plan, we must in harmony live. 
If ever saved, we must be saved by efforts of our own ; 
Unless we wait, take nature's gate, which slowly plaits the crown. 

Thus, candid friends, have I spoken ; prompted by my love of right ;; 
And if I've erred, then it has been not for lack of love, but light ; 
For I would not, for my right h:ind, say aught to lead astray ; 
Nor would I cover up my light, thougli Priestcraft turn away. 
And every candid soul nnist feel, wlio's waiting for the light, 
There's " more of truth than poetry," in wliat I've tried to write; 
Let us then all, as honest souls, live up to Nature's truth ; 
A pattern thus we'll prove to be, for emulating youth. 
'Tis not the outward covering that makes us men and xvomen, 
Noi" is it so much church-going that fits us well for heaven. 
'Tis living up to reason's light — obeying what we knoiv. 
Your lieart responds amen to this — and angels say — " That's so." 



148 ' Common Sense Theology. 

RECAPITULATION. 



AN EPITOME OF COMMON-SENSE DOCTRINES CONTAINED IN THIS B0( 



HOW THINGS SEEM TO A " FREEDMAN." 
To the Reader. 
You'll find below just how things seem to one who can't be cramps 
'Tis my "Assembly's Catechism," revised, improved, revamped 

Who, and What is God f 
God is the Law — the Love — the Life of Nature — All-pcrvadii 
The Sum of All Intelligence — eternally progressing. 

Has God a Body 9 
God's best embodiment is man — the climax of Creation — 
The compound of all elements — the promise of perfection. 

How may ice Approach Him 9 
Through Science mainly we approach unto the Great Unknowi: 
Through Mental Science, more than all, is God most subtly shov 

Where is His Dwelling-place 9 
What nonsense 'tis to locate God — divorce him from his Static 
Where can you find him, ask your soul, if not in his Creation? 

What is His Government 9 
His Government is law inherent, unswerving in its course, 
No prayers can ever alter it "for better or for worse." 

Wlio, and What is the Devil 9 
The uncontrolled propensity of hqads too full at the base. 
Now answers well to all the Devil that ever cursed the race. 

What gave him Being P 
'Twas ignorance of God and man that gave the Devil being, 
J^ut since the light of Mental Science the Devil has been fleeiu 

What of Heaven and Hell 9 
Heaven is the sphere of happiness — the state of being blest. 
Hell is just the Opposite — the sphere of all unrest. 

What of Virtue and Vice 9 
"Virtue, is obedience to our reason's highest light, 
•Vice, is but the doing that which conscience deems not right. 

What of the New Birth 9 
'Tis no mysterious marvel — this being born again, 
'Tis giving conscientious reason the right to hold the rein — 
Tis moving up out of animal self into the spiritual realm — 
Where the spiritual man can take the lead and govern at the he 



Recapitulation. 149 

What is Truth ? 
Truth is but the re;il soul of all that may exist, 
And search for it will not aduiit of e'en the slightest twist. 

What does Truth Show f 
Truth shows the working of God's laws — the bent of Deity's 
mind — [inclined. 

The channel that God's thoughts run in — the way that God's 

Hoiv shall we find the Truth f 
To find the truth trace Natnre's.laws — 'tis seen in their effect, 
The only way to learn the truth is squarely to dissect. 

Whence cometh Evil f 
In the ignorance of men and the crudeness of matter, 
Lies the origin of Evil, with all the Devil's clatter. 

Whence cometh Sin P 
'Tis ignorance that genders sin — wisdom wouldn't allow it. 
Never did man one foolish deed who's wise enough to shun it. 

What is Wisdom P 
Wisdom is that gathered sense which takes a look ahead, 
And saves the coming future from sorrow, shame and dread. 

Whence cometh Wisdom 9 
Experience is the real source from which all knowledge flows — 
It is the world's great schoolmaster, as all past history shows. 

What is " The One Thing JVeedful" f 
Wisdom is the principal thing, so wise old Solomon said, 
For all who have enough of it by sin will not be led. 

When IV ill Man cease to do Evil P 
When wisdom joins his interest with duty's honest claim. 
He'll do the right most willingly, though Devil be his name. 

Where is God's Throne P 
God has his throne in man's top brain, the court of moral feeling, 
And would perfect his every part, did man admit his ruling. 

Does Man's Moral Organs need any Change P 
Man's moral organs need no change, they're always good as new. 
But what they want is more of strength, to rule the man all through. 

. What of the Lower Organs P 
The lower organs, too, are good, if only led aright. 
But, being blind, they need a guide — they lack for moral light. 

Should we ask God to Save P 
No use to spend your breath in prayer, in hopes that God will save, 
Till you with honest heart resolve no more to act the knave. 



150 Common Sense Theology. 

WJiat of Jesus — Was He " Very God ".? 
A God, methinks, would ne'er have need to be tempted of th 
Or hold a fast of forty days to fortify 'gainst evil. [Devil 

Was He " the Son of God ".? 
He was simplj^ Son of Man, — so happily endowed 
With gifts and graces heavenly, the pious called him Lord. 

Are there no Sons of God f 
Yea, all men are the sons of God, if true to truth and right, 
If all in love with God ox good, and so are full of light. 

Was He not " One ivith the Father ".? 
Christ based Himself on principles so spiritual and true, 
He felt a oneness with his God — disciples ought to, too. 

How came He on the Earth f 
'Tis Nature's aim, Avhcre'or she can, to gender human souls. 
And when conditions will allow a Jesus she unfolds. 

Whence His Exaltation ? 
Conditions most exquisite had expression in Christ's birth. 
And hence His grand ascendancy — his loveliness and worth. 

Was His Birth Miraculous f 
His parents may have been entranced at time of His conception, 
And all concerned quite honest in this marvellous deception. 

Was He Deceived about HimseJf 9 
Christ may have thought he were ])egot in s(ime miraculous wa}* 
Because so much more spiritual than the people of his day. 

Wliy icas he called " The Son of God ".^ 
This is the reason why he was proclaimed the Son of God — 
He was so finely organized, clairvoyance toned his word , 

Was He a " Saviour ".? 
A Saviour he may well be called — he taught a better way 
Thau men had lived before his time — his teachings save to-day. 

Should ice have " Faith in Him ".? 
No faith in Christ is worth a groat that does not mind his teaching, 
He has no friendship but with those who after truth are reachin<j 

Should ive " Bow to Him ^'? 
No soul can fully enter heaven that does not bend to him. 
Or to the principles he taught — Heaven founds itself on them. 

Does " Christ's Blood Atone for Sin "P 
Not all the blood, since Noah's flood, has made one sinner whole 
'Tis righteous deeds, the mortals needs, to sanctify his soul. 

Was His " Blood Precious "P 
His Blood was precious from the fact 'twas shed in truth's defence 
But still the truth and not the blood gave Christ's Omnipotence. 



Recapitulation. 151 

What Signifies Coming to Christ? 
" Come unto ine " is simply this — Coine to thine honest self; 
Kesolve, henceforth, to live for truth, and not alone for polf. 

WJiat is True Religion? 
True religion is true manhood : all our powers in good attune ; 
Then every action is devotion, like singing of the birds in ^wwq.. 

Has True Religion any Priesthood? 
True religion knows no priesthood, follows reason day and night; 
Calls no man Master, spurns all creed, hears no command, save 
this : Do right. 

How Shall lae know lohat is the Right? 
And if you'd know what is the right, ask your reason, not your 
Thy God within, if sought unto, with every sin will cope, [pope, 

Does True Religion Implg any ^' Cross "? 
There '11 be no cross for man to bear when true religion rules ; 
'Tis the unnaturalness of creeds which makes religious tools. 

When icill Worship be True and Easy? 
When man is rightly understood aud God with nature blends. 
We'll worship with as much of ease as we shake hands with friends. 

Whence Comes ^'Enmity to God''? 
As well have enmity between the trees and Nature's Sun, 
As 'tween our souls and Nature's God, but for the " Evil One." 

And Whence Comes the DeviVs Power? 
Ah ! he gets all his power from priests, of them he's horn and bred ; 
Through him the love of God is crushed by constant fear aud dread. 

Were Satan Dead, and Hdl shut up. What then? 
Were Satan dead and Hell shut up, we'd love God old and young, 
Aud praise to him would surelj'" rise from every lip and tongue. 

Who holds the Keys to Heaven f 
Virtue alone has got the key to open Heaven's door : 
Who mans his ship with righteous deeds will never run ashore. 

Wliat about the Resurrection f 
Clairvoyance with its spirit eye declares its power to see 
The spirit Ijody organize when death the soul sets free. 

Do)Til that Contradict Paul f 
Had Paul have seen the butterfly conie out the homely worm, 
He might have seen that bodies may have form within a form. 

How Dare you talk so about Paul ? 
Has human reason naught to do with what the liihje teaches? 
Shall God in nature cease his work when Saulof Tarsus preaches? 



152 Common Sense Theology. 

What of the Orthodox Endless Hell? 
L0112: has it swashed a blazuig sign of superstitious dread, 
A libel on the God of Love — a stigma on the dead. 

Who teas it Made for ? 
Ah, me ! where is the man or woman who has a friend in hell? 
That place was made iox other folks, with ours it must be well. 

What Great Discovery hears on this Que-'ttion f 
The intellect of this late age this great discovery hatches, • 
That brimstone has its finest use in well-made lucifer matches. 

And icere it Scarce, What Then ? 
And were it scarce, progressive minds would form a corporation. 
Build tunnel railroads down to Hell, and dip it from perdition. 

What if they found the Devil there ? 
And should they find the Devil there a-writhing in his treasure, 
Their sympathies would hoist him out and give him a ride of 
pleasure. 

Are Hells and Devils Coming to an End f 
Yes, the age of Hells and Devils is coming to an end. 
To hasten on the gladsome time ray powers I'll gladly lend. 

Hasn't God any Place of Punishment ? 
Shall man be taught to curb his wrath and render good for evil, 
AVhile God's allowed to whet his ire and send men to the Devil? 

What is the Word of God ? 
Every truth's u Word of God, though wrote b}' Greek or Jew, 
And upright souls will never spurn what reason says is true. 

Isn't the " Holy Bible " " God's Book '7 
Ah ! Xature is the only Book God e'er has penned for man ; 
In it we all may read alike, dispute it ye who can. 

Who are its Preachers ? 
The Sciences its preachers are — they teach us of that God 
Who never changes, ne'er repents, nor shakes a tyrant's rod. 

Who are the Infidels f 
Let those alone be infidels who are unfaithful to 
Whatever in their heart of hearts they think is good and true. 

Who are the Sanctified ? 
All those are truly sanctified who have an honest heart. 
For honest hearts eschew all sin, wherever it may start. 

Who are the Elected ? 

Happy is he whoso balanci ng power lies in his upper brain : 
He's called elected, saved, enthroned, in righteousness shall reign. 



Recapitulation . 153 

Hoiu shall we Pray? 
The greatest prayer that e'er was made by any mortal man, [done. 
Is that which cries from inmost sonl — Thy will, Great God, be 

. What Helps us on? 
One reasoning thought about the truth will sot us farther on 
Than months and years of stupid prayers unto the Great Unknown. 

8hall ice Listen to the Angels? 
The angels teach, what men do preach, where nature is their guide, 
And when both worlds the truth unfurls, their teachings I'll abide. 

Should we not ash a Blessing at Table? 
This asking blessings over food is childish, say the least. 
The hungry stomach knows no God except the ready feast. 

Should ice " Return Thanhs " P 
Returning thanks for what has come in pleasure to our dish. 
Is not so inappropriate. — Be as thankful as you wish. 

Should we Baptize ? 
Baptizing is but empty show of meekness rarely lived, 
And by it many a graceless saint has thus the world deceived. 

When will these Forms Oease? 
These outward forms must all die out as men progress to see 
That virtue, not j^rofession, is the badge of all the free. 

Is there no Sj)ecial Providence f 
If God by special action has made each one as he is. 
Then he's a mighty partialist^ if we've a right to quiz. 
But if through general laws, by circumstances bent. 
Our dill"rences could not be helped, why then we've no complaint. 

Does God never Dicher f 

God dickers not, nor steps aside to please one single soul. 

How can a Universal God but represent the whole? 

He never hears one single prayer that's out of j:)int witii law — 

To him no faith but lawful faith is worth a single straw. 

'Tis nothing but low seltishness that claims G;) I's special aid, 

That arm whicli bears creation up, lean on, l)o not afraid. 

Whence the Idea of Providence ? 

All Special Providence, I deem, had origin with spirits — 
Those in the flesh and out the flesh — there r^sts its only merits. 
All through the past, the same as now, the Angels have been doing 
AVhat ignorance ascril)ed to God — the Church is still pursuing. 
But thanks unto the Ilydesvillo raps, they've rent the veil in twain. 
That hid the hand of Providence, — and now the thing is plain. 



154 . Common Sense Theology. 

Whence Cometh ManP 
Kind Xature has for ages woi-kcd to get the human soul, 
And gotten well her purpose is to march it to the goal. 

Is Existence her richest Boon f 
Existence is the richest boon that Nature can bestow, 
And if in some 'tis feeble, there's chance enough to grow. 

How long is 3Ian's probation ? 
Man has a whole eternity to learn what he don't know, 
And though he learn but slowly, still onward he must go. 

What is the Proof P 
If [)r()gress be the innate law of human nature here. 
It is a law forever, so do not doubt or fear. 

Whose Chance is Best ? 
'Tis hard to tell whose chance is best by what we see to-day, 
The clown or dunce may have the germ of royalty and sway. 

Is it safe to Despise ? 
Some learn by intuition what others get from books. 
Let none despise another for gumption or for looks. 

What is God's general Mode of Procedure P 
He takes the crudest chaos and works it into man, 
Then takes the crudest manhood and grows it all he can. 

What if Conditions are Bad P 
Sometimes, conditions being hard, he starts a homely style, 
But being the best he then could do, he's happy all the while. 

If such act Bad^ What thenP 
If such don't act so prettily he docs not scold nor fret, 
There's plenty time to scour them up, and he'll perfect them yet 

When and How P 
S(»oner or later, according to their crudeness and the chance 
He has to bring his laws to bear, and fix them for advance. 

How long may he be Saving Some P 
He may be ages saving some, who were conceived in sin. 
Who sot existence near the brute, yet even such he'll win. 

How does God manage Them P 
His laws do all the punishing, and all the blessing too. 
He reigns in perfect faithfulness, hence peace is his all through. 

What only does He Ask P 
He only asks for time to make such changes in condition 
As shah unfold the germ within and bring it to fruition. 



Recapitulation. 155 

JVJiO is the Wise Man ? 
lie is the wise man who cloth strive with all his might and main 
To get the mtist'iy of himself; and rounded manhood gain. 

Wlio is the Foolish Man 9 
He is but foolish who doth fail to make the most of I. 
Self-gain, soul-gain is all the gain that is not doomed to die. 

Who is the Fortunate Man ? 
Good fortune comes alone to him who grows in moral worth — 
He's richest who shows longest lines of progress from his birth. 

Who is the Man of Pluck P 
Give me the man who's got the pluck to do just right, just now — 
In futiu-e he may sup with kings, though he now drive the plow. 

"WJio inherits the Richest Dower 9 
A mighty dower he inherits Avho has been nobly born, 
And great the mortgage on his life who has a birth forlorn. 

Who is the Vile Man ? 
Vile is the man who taints his blood with tol)acco and with rum. 
And then transmits these hankerings to children ere they're born. 

Who is the Vile Woman ? 
It seems to me if any woman deserves to fail of heav^en. 
It is the one who kills her babes before she's borne her seven. 

Oan Woman do more for the Race than Man ? 
That grand old Beechcr mother did far greater work i)y birth, 
Than ever good old Lyman did with all his pulpit worth. 

What, then^ is the Chief Duty of Woman? 
With circumstances appropriate, no woman can do better. 
Than to train herself for motherhood. All manhood is her debtor. 

What is the Sweetest Name ? 
As being is the richest gift a mother can bestow. 
So mother is the sweetest name we mortals ever know. 

When is our World groioing Bright ? 
When noble men, and noble women, in love and pure delight. 
Are joined by holy purposes, the world is growing bright. 

Why so ? 
For nature will, when love prevails, in true harmonic union. 
Advance upon the parent stock, and hence the world's progression. 

Is Nature dependent on Conditions ? 
She cannot germ a noble soul, with bad conditions rife, [life. 

But does the best she can each time ; rich boon, though poor, our 



156 Common Sense TJieology. 

Is Man " A Poor Fallen Being " 9 
M:in is not fallen — ne'er was up — is rising evermore, [before.- 
And when grown wise he'll cease from sin; Gods know he won't 

Why are Men and Things no belter f 
All things in heaven and in earth — in spirit and in letter. 
Are just as good as God can have, without more time to hotter. 

lias not God all Power P 
Controlled by law and circumstance 'twas not in Heaven's power 
To make men better than they are, up to the present hour. 

What is the Proof P 
If so, 'twere evidence that God had scarcely done his duty, 
AVhich most profoundly militates against his moral beauty. 

Should any Murmur ? 
Would non-existence be preferred to life in lowly guise? 
Each beating heart cries O ! no ! no ! — the meanest life's a prize. 

Is Man Free f 
Man's free to do whate'er he wills, if so it be he can, 
r>ut whence the force that sets his will? — that lies aback the man. 

Has Man no Will of his Own f 
Man's will is l)ut another wheel in God's machine of fate, 
And all essential to the gear, though it be all inate. 

How does it Work ? 
It works the same as does his heart, by forces brought to bear, 
And whether weak or strong in him, is owing to the gear. 

If Fate he true^ Where's Accountability 9 
The grandest truth of fate is this — the innate laws of God, 
Make man account for every deed with an unflinching rod. 

Why is it Thus? 
No other way could man be taught the lessons of existence, 
The fitness of the laws of life — the folly of resistance — 
No other way could man attain to knowledge or to bliss — 
Since all thinirs would unstable be, if it were not for this. 

Does not Wisdojn Produce Freedom 9 
The power to reason has its source in eternal freedom, 
And when perfected will deliver every soul from thraldom. 
But while man's wisdom is perfecting, he'll be swaying to and fro, 
Now be sinning — now repenting — till he learns just how to go. 
Fate and Wisdom are like wedges head to point inclined, 
Fate grows less as wisdom strengthens, freedom's at the upper end. 



liecapUidation. 157 

.* Is " Total Depraviti/'' True? 

No. Every soul is germed with Good — without it man's not man. 
If you would find it, probe the soul — 'tis in the Deity's plan. 

Itiii't the Good much Covered up in 8omef 
In some 'tis covered up .so deep you'd hardly think 'twas there, 
But dig away ancestral sins — the diamond you'll lay bare. 

What is the Chief End of Man ? ' 
Happiness is the end and aim of every living man, 
To get it, all are purposing in every act and plan. 

Why are not all Men Happy? 
Though all men seek for happiness with all their wisdom's might, 
They often fail to get it, through lack of wisdom's light. 

Whence comes Happiness? 
Every organ in man's hvi\'u\ is in itself the source 
Of pure and solid happiness, when rightly used, of course. 

What is the Whole Sum ? 
The whole sum of man's happiness is in direct proportion 
To the number of his faculties he keeps in good condition. 

Can Dishonest Men be Happy? 
As well to try to leave one's self — go journeys without start — 
As hope for much of happiness, 'thout honesty of heart. 

What is Honesty of Heart f 
An honesty which reaches more than outward acts with men, — r 
It touches all the springs of life, and makes one's motives clean. 

Are all Men Born Free and Equal ? 
Men are not free nor equal born in either brains or brass, 
Their differing constitutions must forever gender class. 

What Belongs to Each Alike P 
The straight pursuit of happiness belongs to high and low. 
And but for birth and circumstance there'd be no chance to crow. 

Will Man ever he Perfected ? 
'Tis Nature's aim to perfect man — his suffering destroy — 
To build in him a sinless heaven, forever to enjoy. 

How will it be Accomp>lished ? 
In order to accomplish this she urges self-control — 
By hook, or by crook, you must learn this, or else in misery roll. 

Why Roll in Misery P 
God's laws all have their penalties, which he who breaks must 
So those who lay their eggs in vice, in misery must hatch, [catch, 



158 Common Sense Theology. 

Is Man Entirely Selfish P 
Man's nothing but pure selfishness from beguming unto end, 
And he'll be selfish, too, forever, whate'er he may pretend. 

Is fher'e no snch Th ing as Self-sacrifice P 
Self-paerifice in virtue's path is only self-protection. 
Well prompted by the higher self to save t c degradation. 

Did Selfishness lead Christ to the Cross? 
The higher selfishness of Christ led him to Calvary's Cross, 
He'd sooner lose his animal life than suffer spii'itnal loss. 

What is the Consequence P 
In consequence he reigns to-day the Christian's human God, 
Self-sacrifice exalted him to be the planets' L')r,l. 

Did He not Preach an Unselfish Gospel P 
Christ's Gospel all is founded on God' h judgments nnd re'oards, 
A straight appeal to selfishness, his Gospel well affords. 

Is not Seeking Others' Good Unselfish P 
No man can seek another's good 'thoat seeking, to;), his own. 
Who plans to save another's soul, adds stars unto his crown. 

What is Lower Self j) rone to do P 
Man's lower self is prone to think 'tis might that makes the right, 
Man's higher self distinctly sees 'tis right that makes the might. 

How shall v:e Distinguish bettcixf the High and Loir? 
The difi'erence betwixt the two — high selfishness and low — 
Jsthat betwixt shortsightedness and wisdom's reach clear through. 

Is not Benevolence Unselfish P 
Oh, no I Benevolence is not unselfish in its action. 
It brings the chiefest of rewards — uncommon satisfactioi. 

Is Nothing for Christ's Sake or God's Suke? 
All man's pow'rs are within himself, and hence thcsir every action 
Proceeds from self, all to this end — his own satisfiction. 

Shouldn't we Praise the Lord? 
Praise everything that's good, and keep our souls l)ri:n full of joy, 
Of gratitude and love, then nought can bring us muc!i alloy. 

Shouldn't ice Seek God's Special Favor P 
When I believed in Special Grace my prayers were then so many. 
That I had been an Astor now had each one brought a guinea. 
But still I hardly gained a sou until 1 ceased to pray — [vocally] 
Let reason, not blind faith, take helm, then life i)ega!i to pay — 
When common sense got hold of Law, then all was clear as day. 



liecapitulation. 159 

What Is Absolute Justice ? 
Pure justice cannot come to earth till this ijrcat truth is known — 
That no man has a right to call a thing he has his own. 

Kot even his Person ? 
No. no. my friend, not e'en himself — both he and his are God's — 
His l)raiii, his thouirht, his worlvi, his life, his purse, his all — the 
Lord's. 

IIow should our All be used ? 
All sliould 1)0 used not for one's self, but for the good of all. 
So each may taste the happy fruits of the wisdom of the whole. 

Does Conscience Sanction ? 
"What else can answer the,demands of conscience ripe in man? 
Wliat else can bring the world's release from jargon, but this 
plan? 

What is the Reason for this Demand ? 
The poor nian were the rich man's self, if born and bred as he. 
And if his'chains do not bind him, fate only makes him free. 
What meanness, then, to grind the poor with circumstantial favors. 
What else can Justice do with such but brand them all as shavers? 

How should it be ? 
Men's brains and muscles, equally, should unite in love to I)ring 
The highest earthly happiness out of every earthly thing ; 
And alT the gifts thtit all possess, in body, head and heart, 
Should build up common treasuries, so each may share a part 
According to their needs and wants, as wisdom might declare, — 
Then none would suffer — surfeit none — 'tis justice thus to share. 

What would come of it f 
Tlien riches could no more corrupt, or poverty curse men more. 
Then every earthly lilessing would concentre there in store. 
Then hearty love and high respect would be the great reward 
Which genius and self-sacrifice would get for doing good, 
licward enough for any man — the highest to be given, 
Htornnl Justice would be there to compensate with heaven. 

IIow shall this Great Work be done f 
The work is easy when men's wills are ready for the plan. 
Impossibilities are scarce when union shouts — " We can." 
The rich and wise should band themselves in brotherhj^ alliance. 
And deal otit wealth and toisdom to all who would affiance, 
Accordin;/ to the Golden Rule — that bond of honor given, 
Which Iceeps the lines of duty clear, and oj^es the door to heaven. 
Lot those who won't, stand back a while, and eat the fruits of vice, 
Till strength is gained to conquer them with love and wise device. 



160 Common Sense TJieology. 

What Power shall accomplish this P 
Sclf-int'rest, well enlightened, is "the power behind the throne, 
AVhicli will be used to bring about this greatest work yet knowi: 
Self-int'rest builds our factories and runs them da}' and night, 
Sclf-int'rest gathers armed hosts and leads them forth to tight. 
Sclf-int'rest does, 'tis plain to see, do all out grandest things. 
Gets up our State and worldly fairs, and then our Gilmorc sings 
Self-int'rest builds our colleges and all our common schools, 
Self-int'rcst is the basic law which every mortal rules. 
Self-int'rest will, when it shall see how people ought to do, 
Compel itself to organize, and put communion through, [powers 
Well martialled it shall tramp right on through all opposin 
And plant itself iu Canaan, where Justice builds her towers. 

What Then? 
Then caunons, swords and muskets, all useless, Avill be made 
Unto implements of husbandry — the plough, the hoe, the spado - 
Then holy lives and unions shall beget a nobler race, [face - 

AVith more perfect brains and l)odies, and more comeliness o 
Then labor will be equalized, so every oue shall find 
Leisure well to cultivate and beautify the mind. 
Then will that New Jerusalem, so often spoken of, [love 

Come down to this distracted world, right from the heaven o 
Then the Prophets and Apostles will visit earth again. 
To see this Nuw Jerusalem aud sing a glad refrain 
O'er the triumph of their mission, in bringing men to see 
T\\x\t justice, love and purity, alone, can make men free — 
Then order, peace aud harmony shall reign throughout the land - 
Then every hmnan being will in joyful freedom stand — 
Then, O then ! ye longing ones ! will Earth's Millennium l)e — 
Then, O then I but not till then I can Earth her good time see/ 

Who has no Peace ? 
There comes no peace to any soul whose heart's not true to trutii 
In hell he lives — in hell he'll die — in hell remain forso;)th. 
Till he has gained the power to b:j sincere in all his acts, 
Tlien God is his, and he is God's — Honest// is what man lacks. 

What if All Memaei-e Honest P 
If all men were but honest in whatever they might do, 
Then heaven would come in double quick, aud earth be born anew 
Then war and want and woe woidd cease, and none would nee 

to say 
You must be born again, poor soul, for sin w^ould flee aavay. 



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